I 


THE 


5ewteb  IReligion 

presented 


BY 

H.    PEREIRA    MENDES 

Minister  Spanish  and  Portuguese  Congregation,  K,  K.  8. 1, 
NEW  YORK 

AUTHOR    OF 

"Jewish  History  Ethically  Presented,''   "  j 
Reader, "   "  In  Old  Egypt, ' '  Etc. 


COFYRIGHT,    1904.   BY   H.    PBRBIRA    MRNDB9 

KI'.-'.IST  KKKIi    AT  STATIONER'S   HALL, 

LONDON,    KNGLAND 


NBW    YORK 
BY  THB  AUTHOR,   99   CBN'TRAL  PARK  W»tT 

6665— 190S 


PRESS  OP  PHILIP  COWEN, 

488   FIFTH   AVENUE, 

NEW  YORK. 


01*1 


Uo  tbe  ftlemorg 
3Belovc5  parents, 
Jfirst  Ueacbers. 


2107388 


CONTENTS 


PART    I. 

CHAPTER 

I.    Religion  and  the  Bible 6 

Sbema' 

II.     First  Section  :   LOVE 11 

III.  Our  Confession  of  Faith 12 

IV.  The  Kingdom  of  God 13 

V.     Duty  to  God,  or  God's  Love  for  us  and  our 

Love  for  Him 15 

VI.    Duty  to  Ourselves,  or  Love  for  God  to  Rule 

our  Hearts   18 

VII.     Duty  to  Ourselves,  or  Love  for  God  to  Rule 

our  Speech  19 

VIII.    Duty  to  our  Neighbor,  or  Love  for  God  to 

Rule  our  Deeds  and  Thoughts 22 

IX.     Duty  to  our  Neighbor,  or  Love  for  God  to  Rule 

our  Home,  our  Social  and  our  Public  Life  23 

X.    Second  Section :    JUSTICE 25 

XL     Third  Section :    HOLINESS 25 

an£>  ^festivals 

XII.    The  Sabbath 30 

XIII.  Rosh  Hashana  or  New  Year 34 

XIV.  Yom  Kippur  or  Day  of  Atonement 36 

XV.     Pesach  or  the  Festival  of  Passover 39 

XVI.     Shavuoth  or  the  Festival  of  Weeks 43 

XVII.  Succoth  or  the  Festival  of  Tabernacles 45 

fllinor  festivals 

XV  III.     Hanuka  or  the  Festival  of  Dedication 48 

XIX.     Purimor  the  Festival  of  Lots 50 

XX.  Minor  Fasts 51 

Cbe  Gen  Commandments 

XXI.  The  First  Commandment 52 

XXII.     The  Second  Commandment 56 

XXIII.  The  Third  Commandment 59 

XXIV.  The  Fourth  Commandment 61 

XXV.  The  Fifth  Commandment 63 

XXVI.  The  Sixth  Commandment 65 

XXVII.     The  Seventh  Commandment 67 

XVIII.  The  Eighth  Commandment 68 

XXIX.     The  Ninth  Commandment 72 

XXX.    The  Tenth  Commandment 75 


CONTENTS 


VI 


PART    II. 

CrceD 

XXXI.     The  Creed 79 

XXXII.     The  First  Creed 80 

XXXIII.     The  Second  Creed 84 

XXXIV.     The  Third  Creed 87 

XXXV.     The  Fourth  Creed 89 

XXXVI.     The  Fifth  Creed 92 

XXXVII.     The  Sixth  Creed 97 

XXXVIII.     The  Seventh  Creed 101 

XXXIX.     The  Eighth  and  Ninth  Creeds 104 

XL.     The  Tenth  Creed 107 

XLI.     The  Eleventh  Creed 109 

XLII.     Twelfth  Creed 114 

XIJII.     Thirteenth  Creed 121 

XLI  V.     Laws  of  Conduct 129 

Ceremonial  Xaw 

XLV.     Ceremonial  Law 144 

i.     Enrolment,    or  Initiation  into  the 

Covenant,  and  Naming  of  Boys.  ...   144 
ii.    Naming  of  Girls 145 

t>ome;  praters 

XLVI.     Home  Prayers 147 

iii.     Reading  of  the  Shemang,  or  Keriath 

Shema' 148 

iv.     Grace  before  and  after  meals 148 

v.    Lighting  the   Sabbath  or  Holyday 

Lamp  ( Hadlakath  Haner ) 149 

vi.     Sanctification  (Kiddush) 149 

vii.     Division  (Havdalah) 149 

XLVII.     Conduct  Reminders 149 

viii.     The  Fringe  (Tsitsith) ....  149 

ix.     The  Phylacteries  ( Tephillin) 150 

x.     The  Door-Post  Inscription  (Mezuzah)    151 

XLVII1.     The  Passage  from  Childhood  to  Youth 152 

xi.    The  Bar  Mitzvah  or  Confirmation          152 

XLIX.     Occasional  Ceremonials 155 

xii.     Consecration  of  the  Home  (Chinuch 

Habayith) 155 

xiii.    Memorial  Prayer  (Kaddish) 156 

xiv.     Blensing    for  Escape    or    Recovery 

(Hagomel) 156 

xv .     Private  Prayer  in  Synagogue  or  Temple  157 

L.    The  Dietary  Laws  158 

LI.    The  Attitude  of  Judaism  towards  Christianity  1 61 

Bppen&fces 

I.     The  First  of  the  Shema' 171 

II.     The  Second  Section  of  the  Shema ' 1 72 

III.  The  Third  Section  of  the  Shema' 173 

IV.  The  Months 173 

V.     Glossary 178 


preface 


To  the  General  Reader. 

The  object  of  this  book  is  character-building. 

Nothing  can  build  character  more  nobly  than  the 
Jewish  religion. 

But  its  ethical  aspect  must  be  presented  and  studied 
if  this,  its  real  purpose,  is  to  be  successfully  effected. 

I  have  in  this  little  work  merely  attempted  to  indicate 
how  every  enactment  and  every  ceremony  of  our  beloved 
religion  is  designed  to  develop  our  better  or  spiritual 
nature,  or  as  I  hive  already  expressed  it,  to  baild 
character. 

To  Parents. 

Home  example  is  the  most  potent.    The  reverential 

(I  emphasize  reverential}  discharge  of  sacred  duties,  such 

as   home  prayers,  and   religious   ceremonies,   combined 

with  interest  in  the  children's  religious  education,  will 

go  far  to  build  up  sterling  manhood  and  womanhood. 

The  mother  who  understands  her  holy  privilege  will 
herself  hear  her  children  recite  their  little  prayers,  and 
by  judicious  praise  or  rebuke,  mould  their  characters  at 
the  most  impressionable  moments. 

And  the  father  can  best  discharge  his  most  sacred 
responsibilities  of  fatherhood  by  personally  conducting 
home  devotions  at  appropriate  seasons. 

To  Rabbis  or  Ministers. 

I  have  presented  Judaism  from  the  ethical  stand- 
point. I  am  confident  that  all  Jewish  ministers  will  wel- 
come any  presentation  whose  object  is  character  building 

vii. 


.";  v  ;  7;  '  0 


THE  JEWISH  RELIGION. 


CHAPTER    L 

1.  Religion  means  our  duty  to  God,  our  duty  to 
our  fellow-beings  and  our  duty  to  ourselves. 

2.  God  is  the  Great  and  Good  Being,  who  made 
the  heavens  and  all  the  worlds  that  are  in  them,  the 
earth  and  all  that  is  in  it.     He  loves-  us  and  desires  us 
all  to  be  perfect,  that  is,  to  act  righteously. 

3.  We  can  be  truly  righteous  only  by  doing  what 
God  wishes  us  to  do. 

4.  We  learn  about  religion,  or  what  God  wishes 
us  to  do,  chiefly  in  a  book  called  the  Bible. 

5.  The  Bible  contains  laws  of  conduct  which  God 
has  lovingly  given  to  us  to  guide  us  in  all  our  duties,  so 
that  our  lives  may  be  happy  and  OUT  conduct  righteous. 

6.  The  Bible  also  contains  our  history  for  fifteen 
hundred  years,  and  God's  messages  to  all  mankind. 

*7-     The  Bible  is  divided  into: 

The  TORAII   (the  Law),  or  five  books  of 
Moses,  sometimes  called  the  Pentateuch. 
NEVI-IM  (the  Prophets). 
KETUVIM   (Holy  Writings). 

8.  The  five  hooks  of  Moses  are  Genesis,  Exodus, 
Leviticus,  Numbers  and  Deuteronomy. 

9.  Genesis    means    creation.      This   book    contains 
the  story  of  the  creation  of  the  world,  also  early  events 
in  human  history,  and  the  history  of  our  patriarchs  or 
first  teachers  of  our  religion,  Abraham,  Isaac  and  Jacob. 

*For  explanation  of  the  asterisk  (*)   see  PREFACE,  heading 
"To  Teachers." 


IO  THE   JEWISH    RELIGION 

10.  Exodus    means    departure-      It    contains    the 
story  of  the  departure  from  Egypt,  also  the  revelation 
of  the  ten   commandments,   and   describes  the   erection 
of  the  Tabernacle  where  people  might  seek  the  Lord 
in  communion.      (For  Communion,  what  it  means,  see 
chapter  xxxvi.  8,  Part  II). 

11.  Leviticus  contains  laws  concerning  the  Levites, 
or  priestly  tribe ;  food-laws  and  health-laws  for  all,  with 
Holydays  and  Festivals,  land-laws,  etc. 

12.  Numbers    contains    the    census    or   numbering 
of  the  people,  and  the  story  of  the  Hebrews'  forty  years 
sojourn  in  the  wilderness  before  they  entered  Palestine, 
the  Holy  Land. 

13.  Deuteronomy   means    Repetition.      It   contains 
the  last  addresses  of  Moses  to  the  people,  in  which  he 
repeated  the  chief  laws  and  reminded  them  of  certain 
events   in    their   history-      This   book   also   contains   the 
witness-song  of  Moses  and  his  blessing  upon  Israel. 

14.  In   the   Nevi-im,   or   Prophets,   are   ten  books, 
six  older  and  four  later.     The  older  books  are  Joshua, 
Judges,  ist  and  2nd  Samuel,  1st  and  2nd  Kings.     The 
later  books  are  Isaiah,  Jeremiah,  Ezekiel  and  the  books 
of  the  minor  prophets,  so  called  because  their  books  are 
smaller.     Being  so  small,  they  are  all  reckoned  together 
as   one  'book.      Their   names   are    Hosea,   Joel,   Amos, 
Obadiah,  Jonah.  Micah,   Nahum,  Habakuk,  Zephaniah, 
Haggai,  Zachariah  and  Malachi. 

15.  In  the   Ketuvim,  or  Holy  Writings,  are  nine 
books,  as  follows:  Psalrns,  Proverbs,  Job,  the  Five  Rolls 
(Ruth,  Song  of  Solomon,  Ecclesiastes,  Lamentations  of 
Jeremiah,  Esther),  Daniel,  Ezra,  Nehemiah,  ist  and  2nd 
Books  of  Chronicles. 

BIBLE   QUOTATIONS. 

1.  Fear   (i.  e.  Revere)   God  and  keep  His  commandments, 
for  this  is  the  whole  duty  of  man. — Eccles.  xii,  13. 

2.  Thus  saith  God  the  Lord,  He  that  created  the  heavens, 
and  stretched  them  out;   He  that  spread  forth  the  earth  and 
that  which  cometh  out  of  it;  He  that  giveth  breath  unto  the 
people   upcn    it    and   spirit    to    them    that   walk    therein. — Isa. 
xlii,  5.     Walk  before  Me  and  be  perfect. — Gen.  xvii,  I. 


ETHICALLY   PRESENTED.  II 

3.  Observe  and  hear  all  these  words  which  I  command 
thee,  in  order  that  it  may  be  happiness  for  thee  and  for  thy 
children  after  thte  for  ever,  when  thou  doest  that  which  is 
good  and  right  in  the  sight  of  the  Lord  thy  God. — Deut.  xii,  28. 


CHAPTER     II. 

THE  SHEMA'. 

1.  The   Shema'   comprises   certain   verses   of  the 
Bible  which  teach  us  our  chief  religious  duties. 

2.  It  is  called  the  Shema'  because  the  verses  begin 
with  the  Hebrew  word,  Shema',  meaning  "Hear."' 

3.  These  verses  are  so  important  that  we  should 
repeat  them  every  morning  and  every  night. 

4-  We  close  our  eyes  when  we  say  the  first  two 
lines,  in  order  that  our  attention  may  not  be  distracted 
from  their  extreme  importance. 

*5-  The  term  Shema'  is  used  to  mean  either  one 
section  of  the  Bible  from  Deuteronomy,  or  three  sections, 
viz.,  two  from  Deuteronomy  and  one  from  Numbers. 

6.  The  first  section  teaches  Love. 

7.  The  second  section  teaches  Justice. 

8.  The  third  section  teaches  Holiness. 

9.  Love,  Justice  and  Holiness  are  the  three  great 
teachings  of  our  Religion. 

BIBLE   QUOTATIONS. 

6.  And   thou   shalt   love   the   Lord  thy   God  with   all   thy 
heart,  with  all  thy  soul  and  with  all  thy  might. — Deut.  vi,  5. 

7.  And  it  shall  come  to  pass,  if  ye  will  hearken  diligently 
unto  my  commandments  which  I  command  you  this  day,  to  love 
the  Lord  your  God  and  to  serve  Him  with  all  your  heart  and 
with  all  your  soul.  Then     .     .     .     thou  shalt  be  satisfied.     Take 
heed,  lest  your  heart  be  deceived  and  ye  turn  aside  and  serve 
other  gods  and  worship  them,    .     .     .     then  ye  will  perish  from 
the  goodly  land.     .     .     .  — Deut.   xi,   13-17. 

8.  And  ye  shall  be  holy  unto  your  God. — Numb,  xv,  40. 


12  THE   JEWISH    RELIGION 

CHAPTER     III, 

OTJR   CONFESSION   OF   FAITH. 

First  verse  of  the  Shema' :      Hear,  0  Israel,  the  Lord  is 
our  God,  the  Lord  is  one. 

1.  The  Lord  alone  is  our  Godt 

2.  There  is  no  God  besides  Him. 

3.  To  Him  alone  may  we  pray. 

4-     He  alone  can  save  us,  protect  us,  help  us  and 
bless  us. 

5.  We  prove  that  the  Lord  is  our  God  by  obeying 
Him  and  honoring  Him  always. 

6.  It  is  no  use  saying  that  the  Lord  is  our  God 
unless  we  always  do  what  He  wishes  us,  and  unless  we 
always  try  to  please  Him. 

*7.  Since  He  is  the  only  God,  we  are  responsible 
to  Him  alone. 

8.  If  we  sin,  He  alone  can  forgive  us. 

9.  To  pray  to  any  other  Being,  or  to  ask  pardon 
from  any  other  Being,  is  to  insult  His  honor  and  to 
profane  His  Holy  Name. 

10.  The  knowledge  that   we  are  directly   respon- 
sible to  Him  alone  should  lead  us  to  realise  that  although 
He  is  our  Judge,  He  is  also  our  loving  and  merciful 
Father  in  Heaven- 

BIBLE   QUOTATIONS. 

I.  Know  therefore  this  day  and  reflect  in  thy  heart,  that 
the  Lord  He  is  God  in  heaven  above  and  on  the  earth  be- 
neath; there  is  none  else. — Deut.  iv,  40. 

3.  I  am  the  Lord,  and  there  is  none  else,  there  is  no  God 
besides  Me. — Isa.  xlv,  5. 

3.  Look  unto  Me,  and  be  ye  saved,  all  the  ends  of  the 
earth,  for  I  am  God  and  there  is  none  else. — Tsa.  xlv,  22. 

4.  I,   even  I,  am  the  Lord,   and  besides   Me  there  is  no 
Savior.— -Isa.  xliii,  u. 


ETHICALLY    PRESENTED.  13 

Ye  that  revere  the  Lord,  trust  in  the  Lord;  He  is  their 
help  and  shield. — Psalm  Ixv,  n. 

God,  even  our  own  God,  will  bless  us. — Psalm  Ixvii  7. 

7.  Against  Thee,  Thee  only,  have  I  sinned. — Psalm  li,  4, 

8.  Forgiveness  is  with  Thee. — Psalm  cxxx,  4. 

9.  I  am  the  Lord:  that  is  My  name;  and  My  glory  I  will 
not  give  to  another. — Isa.  xlii,  8. 

10.  But  now,  O  Lord,  Thou  art  our  Father.     ...     Be 
not  wroth  very  sore.  O  Lord,  neither  remember  iniquity  for- 
ever.— Isa.   xliv.  8,  9. 


CHAPTER     IV. 

THE  KINGDOM  OF  GOD. 

Second  verse  of  the  Shema' :  Blessed  be  the  name  of 
the  Glory  of  His  Kingdom  for  ever  and  ever. 

1.  God  is  our  King.    The  Hebrew  word  for  king 
means  one  who  guides  or  leads. 

2.  God  is  our  king  who  guides  or  leads  us. 

3-  His  kingdom  will  be  established  on  earth  when 
all  mankind  will  follow  His  guidance.  All  will  then  be 
happy,  for  men  will  then  act  righteously. 

4.  The  glory  of  any  king  is  the  happiness  of  his 
subjects.    So  the  glory  of  God,  who  is  the  supreme  King 
of  Kings,  is  the  happiness  of  His  creatures.    God  desires 
that  we,  His  creatures,  should  be  happy,  because  He 
loves  us.     But  human  happiness  cannot  exist  without 
righteousness. 

5.  We  help  to  establish  God's  kingdom  on  earth 
and  to  spead  its  glory,  when  we  try  to  promote  each 
other's  happiness,  and  when  we  promote  righteousness 
in  every  way  possible, 


14  THE   JEWISH    RELIGION 

*6.  "The  name  of  the  glory  of  His  kingdom"  means 
the  nature,  the  existence,  the  establishment  of  the  glory 
of  His  kingdom. 

7.  Therefore,  when  we  pray  "Blessed  be  the  name 
of  the  glory  of  His  kingdom"  we  mean''  Blessed  be  the 
establishment  of  the  glory  of  God's  kingdom  on  earth." 

8-  The  establishment  of  God's  kingdom  means  the 
time  when  men  will  not  try  to  injure  each  other.  Right- 
eousness will  rule  human  life.  There  will  be  no  violence, 
no  cruelty.  Even  nations,  instead  of  fighting,  will  go 
before  judges  to  have  their  disputes  decided.  All  men, 
all  nations,  will  obey  the  laws  of  the  Lord,  our  God,  and 
will  be  guided  by  Him,  the  King  of  the  Universe. 

9.  The  establishment  of  God's  kingdom  on  earth 
is  what  we  mean  by  the  Messianic  Era,  or  Era  of  Peace 
and  Righteousness.  See  Chapter  xlii  (Part  II). 

[NOTE. — This  verse  is  not  in  Deuteronomy.  It  is 
what  our  ancestors  used  to  say  when  they  heard  God's 
sacred  Name  solemnly  pronounced  in  the  Temple  on  cer- 
tain special  occasions.] 

BIBLE  QUOTATIONS. 

1.  The  Lord  is  King;  let  the  earth  rejoice. — Psalm  xcvii,  I. 
God  is  King  of -all  the  earth. — Psalm  xlvii,  6. 

The  kingdom  is  the  Lord's,  and  He  is  Ruler  over  all  na- 
tions.— Psalm  xxii,  28. 

Thine  is  the  kingdom,  0  Lord. — i   Chron.  xxix,   n. 

They  shall  speak  of  the  glory  of  Thy  Kingdom,  and  talk  of 
Thy  power. — Psalm  cxlv,  II. 

He  guided  thee  in  the  wilderness. — Deut.  viii,  15. 

2.  B[e  is  our  Guide  even  unto  death. — Psalm  xlviii,-l4.. 

3.  And  the  Lord  shall  be  King  over  all  the  earth. — Zech. 
xiv,  9. 

Unto  Me  every  knee   shall  be  bend. — Isa.   xlv,  23. 

All  nations  which  Thou  hast  made  shall  come  and  worship 
before  Thee,  O  Lord,  and  shall  honor  Thy  Name. — Psalm 
Ixxxv,  9 

4.  Who  is  this  King  of  glory?    The  Lord  of  Hosts,  He  is 
the  King  of  glory. — Psalm  xxiv,  10. 

Glory  shall  dwell  in  our  land.  .  .  .  Yea,  the  Lord  will 
give  happiness. — Psalm  Ixxxv,  9-11. 

The  whole  earth  shall  be  filled  with  His  glory. — Psalm 
Ixxiii,  19. 


ETHICALLY    PRESENTED.  15 

5.  Make  your  ways  and  your  doings  good. — Jerem.  xviii,  II. 
Do  good. — Psalm  xxxiv,  14. 

Seek  peace  and  pursue  it. — Psalm  xxxiv,  14. 

Seek  good  and  not  evil,  that  ye  may  live. — Amos  v,  14. 

Hate  evil,  love  what  is  the  good  and  establish  justice. — 
Amos  v,  15. 

Show  loving  kindness  and  compassion  every  one  to  his 
brother. — Zech.  vii,  9. 

Oppress  not  the  widow,  nor  the  fatherless,  nor  the  stranger, 
nor  the  poor,  and  let  none  of  you  imagine  evil  in  his  heart 
against  his  brother. — Zech.  vii,  10. 

Sptak  ye  every  man  the  truth  to  his  neighbor. — Zech. 
viii,  16. 

6.  All  flesh  shall  bless  the  name  of  His  holiness  for  ever 
and  ever. — Psalm  xlv,  21. 

8.  Glory  shall  dwell  in  our  land.  Mercy  and  Truth  shall 
meet,  Righteousness  and  Peace  shall  embrace.  Truth  shall 
spring  forth  from  earth  and  charity  shall  look  down  from 
Heaven.  Yea,  the  Lord  will  give  happiness. — Psalm  Ixxxv, 
9-n. 


CHAPTER     V. 

DUTY  TO  OUB  GOD;  OR  GOD'S  LOVE  FOB  US  AND  OUB 
LOVE  FOB  HIM. 

Third  verse  of  the  Shema' :  And  thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  might. 

1.  God  loves  us.    Therefore  we  must  love  Him. 

2.  His    love    provides    everything    for   our   happi- 
ness.    He  made  the  beautiful  earth  in  which  we  live. 
He  gives  us  parents  and  friends  to  love  and  take  care 
of  us,  food  for  our  nourishment  and  work  for  us  to  do. 

3.  Because  He  loves  us  with  such  great  love,  we 
must  love  Him  in  return  ''with  all  our  heart,  with  all  our 
scul  and  with  all  our  might,"  and  we  must  teach  others 
to  love  Him. 


l6  THE    JEWISH    RELIGION 

4.  To  love  God  "with  all  our  heart"  means  to  love 
Him  so  dearly  that  we  are  happy  only  when  we  feel  that 
we  possess  His  love.    And  when,  if  we  do  wrong,  we  are 
unhappy  until  we  ask  His  pardon  and  thus  obtain  His 
love  again. 

5.  We  are  happy  when  we  do  what  is  right,  and 
unhappy  if  we  do  what  is  wrong.    This  feeling  tells  us 
whether  we  possess  His  love  or  not. 

6.  We  must  therefore  always  try  to  please  Him, 
in  order  to  deserve   His  love,   and   never  to   displease 
Him,  lest  we  lose  it. 

7.  To  love  God  "with  all  our  soul"  means  to  love 
Him  so  sincerely  that  we  will  willingly  die  sooner  than 
do  what  He  forbids  us. 

8.  To  love  Him  "with  all  our  might"  means  that 
we  must  use  all  our  powers  to  serve  Him  and  do  His 
will. 

*9.  "His  will  be  done"  is  a  pious  prayer.  When  we 
do  His  will  and  not  ours,  then  we  prove  that  we  love  Him 
with  all  our  heart. 

10.  We  love  God  with  all  our  heart  when  we  give 
Him  a  whole-hearted  and  not  a  half-hearted  love- 

11.  For    a    half-hearted    love    will    mean    a    half- 
hearted obedience. 

12.  Those  who  give  up  their  lives  for  the  sake  of 
religion,  or  in  order  to  perform  God's  will,  are  called 
Martyrs. 

13.  If  so  many  of  our  ancestors  gave  up  their  lives 
for  the  sake  of  religion,  ought  not  we  to  be  willing  to 
give  up  convenience  or  earthly  gain  for  God's  sake? 

14.  Love  is  proved  by  sacrifice.    That  is,  we  prove 
our  love  for  anyone  by  the  sacrifices  we  are  willing  to 
make  for  him  or  her, 


ETHICALLY    PRESENTED.  1 7 

15.  The  strength  of  our  love  for  God  is  proved  by 
the  greatness  of  the  sacrifices  we  are  willing  to  make 
for  Him. 

BIBLE  QUOTATIONS. 

GOD'S  LOVE  FOR  US. 

1.  The  Lord  thy  God  loveth  thee. — Deut.  xxiii,  5. 
He  loveth  the  stranger. — Deut.  x,  18. 

Yea,  He  loveth  the  peoples. — Deut.  xxxiii,  3. 

With  everlasting  love,  I  love  thee. — Jerem.  xxxi,  3. 

OUR  LOVE  FOR  GOD. 

2.  And   thou    shalt   love   the   Lord   thy   God   with   all   thy 
heart  and  with  all  thy  soul  and  with  all  thy  might. — Deut.  vi,  5. 

I  love  the  Lord. — Psalm  cxvi,  i. 

And  now,  Israel,  what  doth  the  Lord  thy  God  require  of 
thee  but  to  revere  the  Lord  thy  God,  to  walk  in  all  His  ways, 
and  to  love  Him,  and  to  serve  the  Lord  thy  God  with  all  thy 
heart  and  with  all  thy  soul,  to  keep  the  commandments  of  the 
Lord  and  His  statutes  which  I  command  thee  .this  day  for  thy 
good? — Deut.  x,  12-13. 

3.  What  can  I  render  unto  the  Lord  for  all  His  benefits 
toward  me? — Psalm  cxvi,  12. 

9.  Do  thou  unto  us  whatsoever  seemeth  good  unto  Thee. — 
Judges  x,  15. 

Let  the  Lord  do  to  me  as  seemeth  good  unto  Him. — II. 
Sam.  xv,  26. 

II.  To  love  the  Lord  your  God  with  all  your  heart  and  with 
all  your  soul. — Deut.  xi,  13. 

14.  Now,  therefore,  I  pray  thee,  let  thy  servant  abide  in- 
stead of  the  lad  a  bondman  to  my  lord,  and  let  the  lad  go  up 
with  his  brethren. — Genesis  xliv,  33. 

O  my  son,  Absalom,  my  son,  my  son,  Absalom !  Would  to 
God  I  had  died  for  thee,  Absalom,  my  son,  my  son! — II.  Sam. 
xviii,  33. 


l8  THE   JEWISH    RELIGION 

CHAPTER     V  I. 

DUTY   TO   OUBSELVES,   LOVE   TO   GOD,   OB  BELIGION 
IN  OUB  KEABTS 

Fourth  verse  of  the  Shema' :  And  these  words  which  I 
command  thee  this  day,  shall  be  upon  thy  heart. 

I-  The  words  which  are  to  be  upon  our  hearts  are 
the  words:  "Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  might." 

2.  It  means  that  a  real  love  for  God  must  rule  our 
hearts. 

3.  Merely  saying  that  we  love  Him  is  not  enough. 

4.  Our  conduct,  what  we  do,  and  what  we  say,  and 
what  we  think,  must  prove  it. 

5.  If  we  really  love  God  with  all  our  heart,  with 
all  our  soul,  and  with  ail  our  might,  we  will  then  do  all 
that  our  religion  commands  us.     For  we  will  then  never 
do  anything  to  displease  Him.    We  will  surely  do  every- 
thing to  please  Him. 

*6-  Real  love  for  God  can  only  exist  in  a  pure  heart. 
For  an  impure  heart  will  have  in  it  love  for  self  or  love 
for  gain.  Love  for  God  will  then  be  lessened  or  alto- 
gether destroyed. 

7.  Wrong  thoughts  make  an  impure  heart. 

8.  Even  if  we  cannot  help  wrong  thoughts  coming 
to  us,  we  can,  and  must,  prevent  them  remaining  in  our 
hearts. 

9.  We    must    not    allow    ourselves    to    indulge    in 
wicked  thoughts. 

10.  For  wicked  thoughts  drive  love  for  God  out  of 
our  hearts. 

BIBLE   QUOTATIONS. 

2.  The  Lord  looketh  on  the  heart. — I.  Sam.  xvi,  7. 

3.  My  heart,  my  whole  being,  crieth  out  for  the  living  God. 
— Psalm  Ixx.xiv,  2. 


ETHICALLY    PRESENTED.  1C) 

4.  The  Lord  your  God  proveth  you,  to  know  whether  yc 
love  the  Lord  yoitr  God  with  all  your  heart  and  with  all  yn::r 
soul. — Deut.  xiii,  3. 

Make  me  to  go  in  the  path  of  Thy  commandments;  fo~, 
therein  do  I  delight. — Psalm  cxix,  35. 

May  the  words  of  my  mouth  and  the  meditation  of  my  hea  t 
be  acceptable  in  Thy  sight. — Psalm  xix,  14. 

5.  I   will    delight   myself   in   Thy   commandments,   which    I 
have  loved. — Psalm  cxix,  47. 

6.  Create  in  me  a  clean  heart,  O  God,  and  renew  a  right 
spirit  within  me. — Psalm  li,  10. 

8.  (The    Lord    hateth)     the    heart    that    thinketh    wicked 
thoughts. — Prov.  vi,   18. 

9.  The  thought  of  folly  is  sin. — Prov.  xxiv,  9. 


CHAPTER     I'll. 
LOVE   FOR   GOD   IN   SPEECH. 

Fifth  verse  of  the  Shema' :  And  thou  shalt  teach,  them 
diligently  unto  thy  children;  And  thou  shalt  speak  of  them 
when  thou  sittest  in  thy  house  and  when  thou  walkest  by 
the  way,  and  when  thou  liest  down  and  when  thou  risest  up. 

i-  God  commands  parents  to  teach  their  children 
to  love  Him  with  all  their  heart,  with  all  their  soul  and 
with  all  their  might. 

2.  Therefore  we  must  honor  our  parents  and  love 
them  because  they  teach  us  what  is  necessary  for  our 
right  conduct. 

3.  We  must  speak  of  our  love  for  God  and  prove 
that  it  is  real  and  influences  our  conduct  at  all  times. 

4.  Our  love  for  God  should  make  us  have  love  in 
our  homes. 

5.  Our  love  for  God  should  influence  our  conduct 
out  of  our  homes. 


2O  THE   JEWISH    RELIGION 

6.  Our  love  for  God  should,  when  we  retire,  make 
us  grateful  for  all  His  love  and  protection  during  the 
day  that  has  passed.    It  is  also  wise  to  examine  our  con- 
duct of  the  day,  before  closing  our  eyes,  feeling  that  God 
is  judging  our  self-examination. 

7.  Our  love  for  God  should,  when  we  rise  up.  make 
us  trust  in  Him  for  His  help  and  blessing  during  the  day 
which  is  beginning.    Nor  should  we  forget  to  be  grateful 
for  His  loving  care  of  our  dear  ones  and  of  ourselves 
during  the  night. 

*8.  The  duty  of  parents  to  give  their  children  a  re- 
ligious education  is  frequently  repeated  in  the  Bible. 
Because,  without  religious  education,  our  characters 
cannot  be  fully  developed.  We  will  become  selfish, 
worldly  and  unsympathetic. 

9.  A  religious  education  trains  us  to  do  our  duty 
to  God,  to  man  and  to  ourselves. 

10.  Our  duty  to  God  is  to  know  Him,  to  reverence 
Him,  to  love  Him  and  to  serve  Him. 

n.  Our  duty  to  man  is  to  love  our  neighbor  as 
ourselves  and  never  to  do  to  him  what  we  would  not  like 
him  to  do  to  us. 

12.  Our  duty  to  ourselves  is  to  get  the  best  educa- 
tion possible  in  religion  and  in  all  subjects,  to  take  care 
of  our  health  and  never  to  lose  the  respect  of  our  neigh- 
bors or  our  own  self-respect 

13.  We  know  God  by  studying  what  the  Bible  and 
Nature  around  us  tell  us  about  Him,  and  by  our  own  ex- 
periences of  His  justice  and  goodness. 

14.  We  reverence  Him  when  we  rhink  how  great 
He  is  and  how  little  we  are,  how  good  and  forbearing  He 
is  and  how  unworthy  of  His  love  we  often  are. 

15.  We  love   Him   when   our  conduct  proves   our 
desire  to  please  Him,  through  the  sacrifices  we  make 
for  Him. 

16.  We  serve  Him  when  we  perform  the  duties 
He  gives  us. 


ETHICALLY    PRESENTED.  21 

% 

17.  Our   knowledge,    reverence,    love   and    service 
of  God  are  often  expressed  by  prayer. 

18.  Prayer  can  be  praise,  thanksgiving  or  supplica- 
tion. 

19-     Praise  of  God  means  declaring  His  greatness 
or  majesty. 

20.  Thanksgiving  to  God  means  acknowledgment 
of  His  goodness. 

21.  Supplication  to  God  means  asking  His  help  or 
pardon. 

BIBLE  QUOTATIONS. 

2.     Honor  thy  father  and  thy  mother. — Ex.  xx,  12. 
7.     To    declare    Thy   loving   kindness    in    the    morning   and 
Thy  faithfulness  in  the  night. — Psalm  xcii.  2. 

10.  Let  him  that  glorieth  glory  in  this,  that  he  understandeth 
and  knoweth  Me,  that  I  am  the  Lord  who  exerciseth  loving  kind- 
ness, judgment  and  righteousness  on  earth;  for  in  these  things 
I  delight,  saith  the  Lord. — Jerem.  x,  24. 

And  now,  Israel,  what  doth  the  Lord  require  of  thee,  but 
to  revere  the  Lord  thy  God,  to  walk  in  all  His  ways,  and  to 
love  Him,  and  to  serve  the  Lord  thy  God  with  all  thy  heart  and 
with  all  thy  soul ;  to  keep  the  commandments  of  the  Lord,  and 
His  statutes,  which  I  command  thee  this  day  for  thy  happiness? 
— Deut.  x,  12-13. 

11.  Thou  shalt  love  thy  neighbor  as  thyself. — Lev.  xix,  18. 

12.  Take   heed   to   thyself  and  keep  thy   soul   diligently  — 
Deut.  iv,  9. 

13.  Lift  up  your  eyes  on  high,  and  behold  who  hath  created 
these  things,  that  bringeth  out  their  host  by  number:  He  calleth 
them  all  by  names,  by  the  greatness  of  His  might  and  that  He 
is  strong  in  power;  not  one  faileth. — Isa.  xl,  26. 

14.  I  am  unworthy  of  the  least  of  all  the  kindnesses  and  the 
truth  which  Thou  hast  done  for  Thy  servant. — Gen.  xxxii,  10. 

19.  O  Lord,  how  manifold  are  Thy  works !     In  wisdom  hast 
Thou   made  them  all ;   the  Earth   is   full  of  Thy  possessions. — 
Psalm  civ,  24. 

20.  O  give  tharks  unto  the  Lord,  for  He  is  good,  for  His 
loving  kindness  endureth  for  ever. — Psalm  cxxxvi,  I. 

21.  Hear  my  prayer,  O  God. — Psalm  liv,  2. 


22  THE   JEWISH    RELIGION 

CHAPTER     V  III. 

LOVE  FOR  GOD  IN  ACTION  AND  THOUGHT. 

Sixth  verse  of  the  Shema' :  And  thou  shalt  bind  them 
for  a  sign  upon  thy  hand  and  they  sh£ll  be  as  frontlets  be- 
tween thine  eyes. 

1.  We  are  to  bind  the  words  "And  them  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul 
and  with  all  thy  might"  upon  our  hands  and  between 
our  eyes. 

2.  This   means   that   love   for   God  must  influence 
what  we  do  with   our  hands  and  what  we  think  with 
our  brains. 

3.  Frontlets,  in  ancient  times,  were  ornaments  worn 
upon  the  forehead. 

4.  This  and  the  last  verse  together  teach  us  that 
our  love  for  God  must  make  us  speak,  do,  and  think  what 
is  right. 

*5.  Wearing  the  Shema',  etc.,  as  a  frontlet  thus  be- 
comes a  reminder  of  Right  Conduct  through  love  of 
God. 

6.  This  verse  is  the  origin  of  the  use  of  the  Te- 
phillin  or  phylacteries. 

7.  The  Tephillin  contain  four  sections  of  the  Law, 
which  set  forth  all  that  is  dear  and  holy  in  the  Jewish 
Religion.     See  chapter  xlvii,  No.  9  (Part  II). 

8.  They  are  worn,  therefore,  because  of  what  they 
teach  and  because  of  their  influence  when  rightly  un- 
derstood, rpon   conduct,  just  as  the  High  Priest  wore 
on  his  forehead  the  inscription  "Holy  to  the  Lord,"  to 
teach  holiness  as  the  ideal  of  human  conduct. 

0-  Hence'  the  ancient  meditation,  recited  when 
about  to  wear  Tophillin,  "Through  the  influence  of  this 
command,  the  Tepliillin,  may  we  be  blessed  with  sacred 
impulses  and  hallowing  thoughts,  with  no  thought  of  sin 


ETHICALLY    PRESENTED.  23 

or  iniquity.  May  evil  imagination  have  no  power  to 
allure  us  and  lead  us  astray,  but  may  we  be  led  to 
worship  the  Lord  as  it  is  in  our  hearts  to  do." 

BIBLE  QUOTATIONS. 

2.  God  cometh  to  prove  you,  and  in  order  that  His  fear 
may  be  before  your  eyes,  that  ye  sin  not. — Exod.  xx,  20. 

4.  For  thou  shalt  hearken  unto  the  voice  of  the  Lord  thy 
God,  to  keep  all  His  commandments  which  I  command  thee  this 
day,  to  do  that  which  is  right  in  the  eyes  of  the  Lord. — Deut. 
xiii,  18. 

Keep  thy  tongue  from  evil  and  thy  lips  from  speaking  guile. 
— Psalm  xxxiv,  13. 

I  will  meditate  upon  Thy  precepts,  and  I  will  discern  Thy 
ways. — Psalm  cxix,  15. 

May  my  heart  be  perfect  in  Thy  statues,  so  that  I  be  not 
shamed. — Psalm  cxix,  80. 

Lead  me  O  Lord,  in  Thy  righteousness. — Psalm  v,  8. 

Cause  me  to  know  the  way  wherein  I  should  walk. — Psalm 
cxliii,  8. 


CHAPTER     IX. 

LOVE  FOB  GOD  IN  HOME,  SOCIAL  AND  PUBLIC  LIFE. 

Seventh    verse    of    the    Shema' :      And  thou  shalt  write 
them  on  the  door-posts  of  thy  house  and  upon  thy  gates. 

1.  We  are  to  write  the  words  "And  thou  shalt  love 
the  Lord  thy  God,'  etc.,  on  the  door-posts  of  our  homes 
to  remind  us  that  love  for  God  must  govern  our  conduct 
to  those  who  are  therein  and  must  direct  our  own  private 
life- 

2.  We  prove  our  love  for  God,  therefore,  by  hon- 
oring our  parents,  by  respecting  the  aged,  by  attention 
to  our  teachers,  by  kindness  to  brothers  and  sisters,  by 
helping  the  poor  who  come  to  us,  by  consideration  for 
our  servants,  in  accordance  with  His  commands,  for  we 
meet  all  these  in  our  homes. 


24  THE    JEWISH    RELIGION 

3.  To  write  the  words  on  our  gates  means  that  love 
for  God  must  guide  us  in  public  life. 

4.  In  ancient  times  many  public  duties  were  per- 
formed in  the  space  near  the  gates  of  the  city.     "In  the 
gates"  means  the  public  place. 

5.  The  command  means  that  in  all  our  business 
as  men  and  women,  and  in  all  our  duties  as  citizens,  we 
must  do  the  right,  out  of  love  for  God  who  so  com- 
mands us. 

*6.  Writing  these  words  "on  the  door-posts  of  our 
houses"  is  the  origin  of  the  custom  of  the  Mezuzah. 

7.  Mezuzah    is    the    Hebrew    word    for    door-post- 
The  word  is  used  to  mean  the  little  scroll  on  which  the 
first   and    second   portions    of   the    Shema'    are    written. 
The  scroll  is  enclosed  in  a  case  which  is  fastened  to  the 
door-post. 

8.  Shaddai,  meaning  Almighty,  one  of  the  names 
of  God,  is  written  on  the  outside,  to  remind  us  as  we 
enter  or  leave  the  house,  that  God  is   all-mighty,  and 
therefore  we  must  trust  in  His  protection. 

9.  Just  as  a  flag  over  a  house  shows  the  loyalty 
of  its  inmates  to  their  country,  so  a  Mezuzah  on  the  door- 
post of  a  house  shows  the  loyalty  of  the  inmates  to 
God  and  to  their  religion. 

10.  The  object  of  the  Meznzah  is  thus  further  ex- 
pressed:    ''When  we  enter  or  leave  the  house,  let  us 
remember  God  and   His  love ;  let  us  be  roused  from 
the  vanities   of  the   world   and   realize   that    nought   is 
stable  save  the  knowledge  of  the  Rock  of  the  Universe. 
We  will  at  once  turn  to  that  knowledge  of  Him  and 
we  will  walk  in  the  ways  of  uprightness."  (Maimonides). 

BIBLE  QUOTATIONS. 

2.     Honor  thy  father  and  thy  mother. — Deut.  v,   16. 

Thou  shalt  rise  up  before  the  hoary  head  and  thou  shalt 
honor  the  old. — Lev.  xix,  32. 

Ask  thy  father  and  he  will  shew  thee,  thine  elders  and  they 
will  tell  thee. — Deut.  xxxii,  7. 


ETHICALLY    PRESENTED.  2$ 

Hear  me  now  therefore,  O  ye  children Lest  thou 

sayest,  How  have  I  hated  instruction,  and  my  heart  despised  re- 
proof, and  have  not  obeyed  the  voice  of  my  teachers,  nor  in- 
clined mine  ear  to  them  that  instructed  me. — Prov.  v,  7,  ia,  13. 

Thou  shalt  not  hate  thy  brother  in  thy  heart. — Lcvit.  xix,  17. 

Thou  shalt  open  thine  hand  wide  unto  thy  brother,  to  thy 
poor,  and  to  thy  needy  in  thy  land. — Deut.  xv,  u. 

Thou  shalt  not  oppress  a  hired  servant  that  is  poor  and 
needy,  whether  he  be  of  thy  brethren,  or  of  thy  strangers  that 
are  in  thy  land  within  thy  gates. — Deut.  xxiv,  14. 

5.  Ye  shall  not  steal,  neither  deal  falsely,  neither  lie  one 
to  another.  Thou  shalt  not  defraud  thy  neighbor,  neither  rob 
him. — Lev.  xix,  11-13. 

Righteousness,  righteousness,  shalt  thou  pursue.  —  Deut. 
xvi,  20. 

Thou  shalt  not  raise  a  false  report. — Exod.  xxiii,  I. 

Help  not  the  wicked,  to  be  a  witness  of  violence. — Exod. 
xxiii,  i. 

Follow  not  the  multitude  to  do  evil. — Exod.  xxiii,  2. 

Speak  not  for  a  contest  to  turn  after  many  to  wrest  right. 
— Exod.  xxiii,  2. 


CHAPTER     X. 

JUSTICE. 

The  Second  Section  of  the  Shema'. 

*i.     The  second  section  of  the  Shema'  is  from  Deu- 
teronomy xi,  13-22.     (See  Appendix  II.) 

2-  It  teaches  us  that  God  rewards  us  if  we  love 
and  serve  Him  with  all  our  heart  and  soul,  but  that  we 
must  suffer  if  we  turn  away  from  Him. 

3.  We  often   notice  that  the  righteous  have  sor- 
row and  that  the  wicked  are  prosperous.     God  is  the 
Judge  and  He  is  a  righteous  Judge.    Therefore  we  may 
be  sure  that  if  reward  for  righteousness  and  the  penalty 
for  wrong-doing  be  not  given  by  Him  in  this  life,  it  will 
be  given  in  the  future  life. 

4.  Hence  this  second  section  of  the  Shema'  re- 
minds us  of  Future  Life. 


26  THE   JEWISH    RELIGION 

5.  We  sometimes  call  the  belief  in  Future  Life  the 
Doctrine  of  the  Immortality  of  the  Soul.  (See  chapters 
xli-xlii.) 

BIBLE  QUOTATIONS. 

2.  Say  ye  to  the  righteous  that  it  shall  be  well  with  him, 
for  they   shall    eat   the   fruit   of   their    doings.      Woe    unto   the 
wicked,  it  shall  be  ill  with  him,  for  the  reward  of  his  hands  shall 
be  given  him. — Isa.  iii,  10-11. 

God   will   bring   every   work   into   judgment,   whether   it  be 
good  or  whether  it  be  evil. — Iiccles.  xii,  14. 

3.  Many  are  the  afflictions  of  the  righteous ;  but  the  Lord 
delivereth  him  cut  of  them  all. — Psalm  xxxiv,  19. 

Wherefore  do  the  wicked  live,  become  old,  yea,  are  mighty 
in  power? — Job  xxi,  7. 

Shall  evil  be  recompensed  for  good? — Jerem.  xviii,  20. 
God  is  the  Judge. — Psalm  Ixxvii,  7. 


CHAPTER    XL 

HOLINESS. 

The    Third    Section    of    the    Shema'. 

1.  The  third  section  of  the  Shema'  is  from  Num- 
bers xv,  37  to  end.     (See  Appendix  III.) 

2.  This  section  teaches  us  Obedience  and  Holiness. 

3.  It  commands  us  to  wear  fringes  in  order  to  re- 
mind us  to  perform  all  God's  commands,  and  to  be  Holy 
to  the  Lord  our  God. 

4.  It  is  not  enough  to  remember  God's  commands. 
We  must  perform  them. 

5.  To  be  holy  means  to  lead  pure  lives  and  there- 
fore to  avoid  sin. 

6.  .  Sin  makes  life  impure  or  unholy. 


ETHICALLY   PRESENTED.  27 

7.  The   fringes  are   fastened  to  a  small  garment, 
which  is  worn  always,  or  to  a  special  garment  used  dur- 
ing prayer- 

8.  We  wear  the  fringes   (Tsitsith)    to  remind  us 
of  our  duty,  just  as  a  man  wears  his  uniform  or  a  woman 
wears  her  wedding-ring. 

*9-     To  be  holy  to  the  Lord  our  God,  means  also  to 
be  holy  for  the  Lord  our  God. 

10.  We  must  therefore  not  only  be  holy.    We  must 
do  what  is  holy,  and  we  must  speak  what  is  holy — for 
His  sake.     We  must  be  witnesses  for  the  Holy  God. 

11.  Therefore  "to  be  holy"  really  means  the  con- 
secration of  ourselves,  or  our  lives,  for  God's  work  or 
purposes. 

12.  We  consecrate  ourselves  in  our  duty  to  God 
and  man  when  we  ;stand  for  the  right  always. 

13.  The  flag  of  our  country  calls  upon  us  to  make 
every  sacrifice  for  its  honor  and  integrity,  and  to  stand 
for  them  at  all  times.    The  fringe  calls  upon  us  to  make 
every  sacrifice  for  its  honor  and  integrity,  and  to  stand 
for  them  at  all  times.     The  fringe  calls  upon  us  to  make 
every  sacrifice  for  the  honor  and  integrity  of  our  religion, 
and  to  stand  for  them  always. 

14-  We  consecrate  ourselves  and  our  lives  in  our 
duty  to  God  when  we  have  the  moral  courage  to  per- 
form our  religious  duties  at  all  cost,  and  to  stand  for 
God  and  the  Right. 

15.  We  consecrate  ourselves  and  our  lives  in  our 
duty   to   our   fellow   beings    when   we   have   the   moral 
courage   to  speak  out   for  what  is   right  and  pure,  to 
speak  out  against  what  is  wrong  and  impure,  and  always 
to  do  the  right,  cost  what  it  may,  in  all  our  dealings  with 
mankind. 

16.  We  consecrate  ourselves  and  our  lives  in  our 
duty  to  ourselves  when  we  have  the  moral  courage  to 
correct  our  own   faults,  to  strive  after  high  and  noble 
ideals,  to  withdraw  from  unworthy  or  wicked  compan- 
ionship, to  persevere  in  the  right,  no  matter  how  many 
times  we  fail  in  our  efforts  to  succeed,  to  scorn  to  make 
a  false  excuse  and  refuse  to  tell  a  lie,  to  hate  to  say  or 
do  anything  mean. 


28  THE  JEWISH    RELIGION 

17.  Sin  soils  the  soul.    We  cannot  consecrate  our- 
selves to  God  if  our  souls  are  stained  with  sin,  or  if  "we 
go  astray." 

The  lessons  of  the  Tsitsith  may  therefore  thus  be 
summed  up:— Impure  thoughts  defile  the  heart;  impure 
deeds  defile  the  hands ;  impure  words  defile  the  lips.  Any 
defilement  is  unholiness.  We  must  be  holy. 

1 8.  The  ethical  value  of  the  Tsitsith  is  further  in- 
dicated in  the  ancient  meditation  recited  before  using  it: 
"Behold  me  enwrapping  myself  with  the  Tsitsith.     O 
so  do  Thou  enwrap  my  soul  and  my  body  in  the  spiritual 
light  thereof." 

19.  The  fringe  is  made  in  a  special  way  to  remind 
us  of  the  Lord: — 

20.  In  Hebrew  all  letters  stand  for  numbers.     The 
letters  in  the  word  for  "Lord,"  or  in  the  phrase  "the 
Lord  is  one,"  thus  make  twenty-six  or  thirty-nine.     A 
thread  is  therefore  wound  round  the  fringe  twenty-six 
times  by  the  Sephardic  Jews,  and  thirty-nine  times  by 
the  Ashkenaz  Jews,  to  remind  us  of  the  Lord,  or  that 
He  is  One. 

21.  The  Sephardic  Jews  are  those  descended  from 
the  Jews  of  Spain,  Portugal,  South-France  and  all  other 
countries  round  the  Mediterranean  Sea. 

22.  All  other  Jews  are  called  Ashkenaz  Jews,  and 
include    Germlans,    Poles,    Hungarians,    Russians,    Rou- 
manians, etc. 

BIBLE   QUOTATIONS. 

3  And  it  shall  be  unto  you  for  a  fringe,  that  ye  may  look 
upon  it,  and  remember  all  the  commandments  of  the  Lord,  and 
do  them,  and  that  ye  seek  not  after  your  own  heart  and  your 
own  eyes  after  which  ye  go  astray. — Numbers  xvi,  .39. 

4.  That  ye  may  remember  and  do  all  My  commandments, 
and  be  holy  to  your  God. — Numbers  xv,  40. 

5  For  I  am  the  Lord  your  God;  ye  shall  therefore  sanctify 
yourselves,  and  ye  shall  be  holy;  for  I  am  holy. — Levit.  xii,  44. 

6.     Wickedness   destroys   the   wicked. — Psalm   xxxiv,  21. 

9.  Thou  art  My  servant,  O  Israel,  by  whom  I  will  be 
glorified. — Isa.  xlix,  3. 


ETHICALLY    PRESENTED.  2Q 

10.  Ye  are  My  witnesses,  saith  the  Lord,  and  My  servants 
whom  I  have  chosen. — Ka.  xliii,  10. 

This  people  have  I  formed  for  Myself  ;  they  shall  show 
forth  My  praise. — Isa.  xliii,  21. 

11.  I,  the  Lord,  have  called  thee  in  righteousness,  and  will 
hold  thine  hand  and  will  keep  thee,  and  give  thee  for  a  covenant 
of  the  people,  for  a  light  for  the  Gentiles. — Isa.  xlii,  6. 

12.  Have  not  I  commanded  thee?     Be  strong  and  of  good 
courage;  be  not  afraid,  neither  be  thou  dismayed;  for  the  Lord 
thy  God  is  with  thee  whithersoever  thou  goest. — Joshua  i,  9. 

Fear  not,  but  let  your  hands  be  strong. — Zech.  viii,  13. 

14.  Ye  are  My  witnesses  that  I  am  God. — Isa.  xliii,  12. 
Who  is  on  the  Lord's  side? — Exod.  xxxii,  26. 

15.  Wash  from  sin,  purify,  put  away  the  evil  of  your  doings 
from  before  Mine  eyes;  cease  to  do  evil. — Isa.  i,  16. 

Learn  to  do  well;  seek  judgment;  relieve  the  oppressed, 
judge  the  fatherless,  plead  for  the  widow. — Isa.  i,  17. 

16.  I   acknowledged   my  sin   unto   Thee   and   mine   iniquity 
have  I  not  hid. — I  said  I  will  confess  my  transgressions  unto 
the  Lord,  and  Thou   forgavest  the  iniquity  of  my  sin. — Psalm 
xxxii,  5. 

Seek  ye  Me,  and  live. — Amos  v,  4 

Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the 
ungodly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the 
seat  of  the  scornful.1 — Psalm  i,  I. 

A  just  man  may  fall  seven  times  but  he  riseth  up  again. — 
Prov.  xxiv,  16. 

He  hath  shown  thee,  O  man.  what  is  good.  And  what  doth 
the  Lord  require  of  thee,  but  to  do  justly,  and  to  love  mercy, 
and  to  walk  humbly  with  thy  God? — Micah  vi,  8. 

These  are  the  things  that  ye  shall  do;  speak  ye  everyone  the 
truth  to  his  neighbor;  execute  the  judgment  of  truth  and  peace 
in  your  gates. — Zech.  viii,  16. 

Let  no  one  of  you  imagine  evil  in  your  hearts  against  his 
neighbor;  and  love  no  false  oath:  fpr  these  are  things  that  I 
hate,  saith  the  Lord. — Zech.  viii,  17. 

17.  Ye  shall  not  seek  after  your  hearts  and  your  eyes  after 
which  ye  go  astray. — Numbers  xv,  39. 


30  THE   JEWISH    RELIGION 

CHAPTER     XII. 

HOLY  DAYS  AND  FESTIVALS. 

1.  There  are  six  " Assemblies  of  the  Lord,"  or  Holy 
Convocations.    They  are  usually  called  Holydays  or  Fes- 
tivals. 

2.  They  are  the  Sabbath,  the  New  Year  and  the 
Day    of    Atonement,    which    are    called    Holydays,    and 
Passover,  Pentecost  and  Tabernacles,  which  are  called 
Festivals. 

3.  Holy  Days  and  Festivals  are  days  on  which  we 
are  to  assemble  for  the  worship  of  God  and  for  instruc- 
tion in  holy  duties. 

4.  All  work  is  forbidden  upon  those  days. 

5.  Amusements  which  fatigue  the  body  or  the  mind, 
or  which  are  not  in  keeping  with  the  holiness  of  the  day, 

must  be  avoided. 

THE    SABBATH. 

1.  The  Sabbath  begins  every  Friday  evening  and 
lasts  until  Saturday  nightfall- 

2.  It  is  kept  to  remind  us  of  creation  and  of  our 
deliverance  from  Egypt. 

3.  When  God  created  this  earth,  He  stored  it  with 
everything  necessary  for  our  earthly  wants:  food,  mate- 
rial for  raiment,  beautiful  views,  forms  and  colors.    And 
He  commanded   work,   because   work   is   necessary   for 
our  happiness. 

4.  But  man  has  other  than  earthly  wants.    The  true 
man  desires  to  know  more  and  more  about  God  and  to 
learn  more  and  more  how  to  please  Him.     That  is,  man 
has  spiritual  wants  besides  material  needs. 


ETHICALLY    PRESENTED.  3! 

5.  If  we  used  every  day  for  only  our  earthly  plea- 
sures, or  to  obtain  only  our  earthly  wants,  we  would 
never  have  the  opportunity  to  learn  about  God. 

6.  God  therefore   instituted  the   Sabbath,  first,  to 
give  us  a  regular  day  of  rest  from  our  usual  worldly 
work,  and  secondly,  to  give  us  a  weekly  opportunity  for 
learning  about  Him  and  what  He  desires  from  us. 

7.  Therefore  on  the  Sabbath  we  abstain  from  all 
work  and  devote  part  of  the  day  to  special  worship  in 
private,  or  with  our  families,  or  preferably  in  a  syna- 
gogue or  temple. 

8.  It  is  good  to  worship  God  and  to  learn  about 
Him  and  how  we  can  best  please  Him  every  day.    And 
we  must  do  so.     But  the  Seventh  Day  is  the  Sabbath  of 
the  Lord.     On  that  day  we  should  seek  special  instruc- 
tion in  the  knowledge  of  God,  the  Creator,  from  men 
able  to  give  it. 

*9.  The  Sabbath  is  named  as  the  first  of  the  "As- 
sembly Days''  commanded  by  the  Lord,  thus  implying 
that  we  are  to  assemble  on  the  Sabbath  for  sacred  pur- 
poses. 

10.  On  other  days  of  the  week  we  cannot  so  well 
assemble  for  public  worship,  because  worldly  duties,  per- 
mitted on  those  days,  prevent  us. 

11.  The  Sabbath  also  reminds  us  of  the  deliverance 
from  Egypt.    We  were  slaves  there  and  the  labor  which 
we  had  to  perform  was  rigorous.     It  was  hard  bondage. 
We  can  therefore  appreciate  a  restful  Sabbath. 

12.  We  were  delivered  from  Egypt  in  order  to  be 
ministers  of  God  among  mankind ;  that  is,  to  teach  man- 
kind by  our  example,  as  well  as  by  our  Bible.    Therefore, 
on  the  Sabbath  we  devote  time  to  learn  about  God  and 
Duty,  and  how  to  teach  mankind  the  truths  thereof.    For 
this  reason  we  should  listen  to  sermons  on  that  day  and 
read  the  Bible  or  other  religious  literature, 


32  THE  JEWISH    RELIGION 

13.  On  Sabbath  Eve  (Friday  night),  the  mother 
lights  the  Sabbath  Lights.  These  are  usually  two,  but 
sometimes  seven.  The  lighting  of  the  lamps  is  a  sign 
of  joy,  the  joy  of  Sabbath  family-union,  the  joy  of  Sab- 
bath evenings  at  home.  It  is  the  mother  who  can  best 
secure  this  joy  and  she  can  do  so  by  praying  that  the 
Light  of  God's  countenance  may  bless  all  her  loved  ones 
in  her  home,  even  as  the  father  repeats  these  solemn 
words,  when  on  the  Sabbath  Eve,  he  blesses  his  children 
with  the  blessing  of  God  for  Israel. 

14-  Besides  blessing  the  children  on  Sabbath  Eve, 
the  father,  or  head  of  the  family,  pronounces  the  Sab- 
bath sanctification  before  the  evening  meal  (see  prayer 
book),  and  he  or  one  of  the  family  should  say  aloud 
"grace"  or  "blessing  "after  it. 

15.  On  the   Sabbath  Day  we  should  make  every 
effort  to  attend  public  worship. 

16.  In   some   synagogues  and  homes  the  close  of 
Sabbath  is  marked  by  the  Havdalah,  or  "Division  Cere- 
mony," so  called  because  it  divides  the  Sabbath  from  the 
working  days. 

17.  The  object  of  the   ceremony  is   to   consecrate 
our  five  senses  which  will  be  used  during  the  coming 
working  days,  and  to  bless  God  for  our  possession  of 
each   of   them.      Hence   we   pronounce   a   blessing   over 
wine  or  something  to  taste;  we  smell  the  spices;  we  feel 
the  heat  of  the  light ;  we  see  these  things,  and  we  hear  the 
words   of   benediction.      Other    explanations    are    also 
given. 

18.  We  therefore  begin  and  end  the  Sabbath  just 
as  we  keep  the  whole  day  itself — we  make  it  "a  sign  of 
the  relations  between  God  and  ourselves,  that  we  may 
"know  that  He  is  the  Lord  who  consecrates  us." 

19.  "It    (the    Sabbath)    is   holy   for  you"    (Exod. 
xxxi.    14)    means  also  that  it  consecrates   Israel.     For 
whoever  observes  the  Sabbath  testifies  thereby  to  Crea- 
tion and  the  Creator.     He  becomes  a  "witness  for  God" 
(Isa.  xliii.  10),  and  is  therefore  consecrated  to  His  ser- 
vice.    See  chapter  xi.  9-16. 

BIBLE  QUOTATIONS. 

i.     Speak   unto   the    children   of   Israel,   and   tell   them  the 
assemblies  of  the  Lord,  which  ye  shall  proclaim  to  be  holy  Con- 


ETHICALLY   PRESENTED.  33 

vocations,  these  are  they,  My  assemblies. — Levit.  xxiii,  2. 

3.  These  are  the  assemblies  of  the  Lord,  even  holy  convo- 
cations, which  ye  shall  proclaim)  in  their  seasons. — Levit.  xxiii,  4. 

4.  Ye  shall  do  no  work  thereon. — Levit.  xxiii,  3,  7,  21,  27, 
28,  31,  36. 

THE    SABBATH. 

2.  For  in  six  days  the  Lord  made  heaven  and  earth,  the 
sea  and  all  that  in  them  is,    and  He  ceased  on  the  seventh  day. 
Therefore  the  Lord  blessed  the  Sabbath  Day  and  hallowed  it. — 
Exod.  xx,  ii. 

Remember  that  thou  wast  a  servant  in  the  land  of  Egypt, 
and  that  the  Lord  thy  God  brought  thee  out  thence  through  a 
mighty  hand  and  a  stretched-out  arm ;  therefore  the  Lord  thy 
God  commanded  thee  to  keep  the  Sabbath  Day. — Dent,  v,  15. 

3.  And  the  Lord  God  took  man  and  put  him  in  the  Garden 
pf  Eden  to  cultivate  it  and  take  care  of  it. — Gen.  ii,  15. 

Six  days  shalt  thou  labor  and  do  all  thy  work. — Exod.  xx,  9. 
,4.     My  soul  thirsteth  for  God,  for  the  living  God;  when  shall 
I  come  and  appear  before  God? — Psalm  xlii,  2. 

6.  Six  days  shalt  thou   do  thy  work,  and  on  the  seventh 
day  thou  shalt  rest ;  that  thine  ox  and  thine  ass  may  rest  and 
that   the   son   of  thy  handmaid,   and  the   stranger   may  be   re- 
freshed.   .    . 

The  seventh  day  is  the  Sabbath  of  the  Lord  thy  God. — 
Exod.  xx,  10. 

7.  And  it  shall  come  to  pass,  that  from  one  new  moon  to 
another,  and  from  one  Sabbath  to  another,  shall  all  flesh  come 
to  worship  before  Me,  saith  the  Lord. — Isa.  Ixvi,  23. 

13.  The  blessing  of  Israel,  or  Jacob,  our  ancestor,  is : 

May   God   make   thee   like   Ephraim   and    Manasseh. — 
Gen.  xlviii,  20. 

The  blessing  for  Israel,  our  people,  is: 

May  the  Lord  bless  thee  and  preserve  thee ; 

May  the  Lord  cause  His  countenance  to  shine  upon  thee 
and  be  gracious  unto  thee; 

May  the  Lord  lift  up  His  countenance  upon  thee  and 
grant  thee  peace.— Numbers  vi,  24-26. 

14.  Verily  My  Sabbaths  ye  shall  keep;  for  it  is  a  sign  be- 
tween Me  and  you  throughout   your  generations,  that  ye  may 
know    that    I    am    the    Lord    who   doth    sanctify   you.— Exod. 
xxxi,  13. 

18,    And  the  children  of  Israel  shall  keep  the  Sabbath,  to 


34  THE  JEWISH   RELIGION 

observe  the  Sabbath  throughout  their  generations,  fof  a  perpetual 
covenant.  Between  Me  and  the  children  of  Israel  it  is  a  sign 
for  ever. — Exod.  xxxi,  16-1?, 


CHAPTER    XIII. 

NEW  YEAR  (ROSH  HASHANA). 

1.  The    New    Year    is    called    in    Hebrew    Rosh 
Hashana- 

2.  It  is  kept   in   memory  of  the  creation  of  the 
heavens  and  the  earth. 

3.  When  we  behold  the  heavens  with  the  countless 
stars  or  worlds  immensely  larger  than  the  earth  upon 
which  we  live,  and  remember  that  it  was  God  who  created 
them,  and  that  it  is  He  who  governs  them,  we  are  filled 
with  reverence  for  Him. 

4.  When  we  learn  about  the  earth  and  find  how 
God  has   stored   it   with   everything  necessary   for   our 
happiness,  we  cannot  but  love  Him. 

5.  On  each  New  Year  we  should  resolve  to  prove 
by  our  conduct  that  we  do  reverence  and  love  Him. 

*6.  On  the  New  Year  Holyday  we  prepare  to  meet 
our  God. 

7.  We  do  this  by  examining  our  conduct  during  the 
past  year,  and  by  firmly  resolving  to  correct  it  wherever 
it  has  been  wrong. 

8-  When  we  have  removed  our  sins  from  us  by 
sincere  repentance  and  by  sincere  promise  of  amend- 
ment, then  we  may  confidently  approach  God  in  prayer, 
or  "meet  Him,"  on  the  coming  Day  of  Atonement. 

9.  The  ten  days  from  the  New  Year  to  the  Day  of 
Atonement  are  called  "the  Ten  Days  of  Penitence." 


ETHICALLY   PRESENTED.  35 

10.  Our  life   during  these   days   should  be   more 
serious.    We  must  repair  any  wrong  we  have  committed, 
and  remove  any  cause  of  ill-feeling  betw'een  others  and 
ourselves.    A  father  cannot  be  pleased  when  his  children 
are  at  variance.     We  are  all  children  of  our  Father  in 
Heaven. 

11.  Rosh  Hashana  is  not  a  festival.     Therefore  it 
is  not  observed  with  festivities.     It  is  one  of  the  Holy 
Days,  or  "Days  of  Awe"  (Yamim  Noraim). 

12-     It    is    sometimes    called    "Day   of   Judgment" 
(Yom  Hadin). 

13.  Because  on  that  day  we  represent  ourselves 
as  being  judged  by  God  for  our  past  lives. 

14.  It  is  also  called  "The  Day  of  Sounding  the 
Shofar,''  or  ram's  horn. 

15.  Because  the  Shofar  is  sounded  on  that  day, 
to  remind  us  to  appear  before  the  Lord. 

16.  It  is  the  beginning  of  the  Jewish  civil  New 
Year. 

(For  the  Ecclesiastical  New  Year,  New  Year  for  Trees,  etc., 
see  Appendix  IV.) 

BIBLE  QUOTATIONS. 

3.  The  Heavens  declare  the  glory  of  God  and  the  firma- 
ment sheweth  His  handiwork. — Psalm  xix,  i. 

4.  O  Lord,  how  manifold  are  Thy  works!  in  wisdom  hast 
Thou  made  them  all;   the  earth  is   full  of  Thy  possessions. — • 
Psalm  civ,  24. 

5.  Reverence  the  Lord,  ye  His  holy  ones. — Psalm,  xxxiv,  Q. 
I  love  the  Lord. — Psalm  cxvi,  i. 

6.  Prepare  to  meet  thy  God,  O  Israel. — Amos  iv,  12. 

7.  Sow  to  yourselves  in  righteousness,  reap  in  mercy;  break 
up  your  fallow-ground;  for  it  is  time  to  seek  the  Lord,  till  He 
come  and  rain  righteousness  upon  you. — Hoshea  x,  12. 

8.  I  will  wash  mine  hands  in  innocence;  so  will  I  compass 
Thine  altar,  O  Lord. — Psalm  xxvi,  6. 

10.  If  iniquity  be  in  thine  hand,  put  it  far  away,  and  let 
not  wickedness  dwell  in  thy  tabernacles. — Job  xi,  14. 

13.  For  He  cometh  to  judge  the  earth;  with  righteousness 
shall  He  judge  the  world  and  peoples  with  equity. — Psalm 
xcviii,  9. 


36  THE   JEWISH    RELIGION 

14.  And  in  the  seventh  month,  on  the  first  day  of  the  month, 
ye  shall  have  a  holy  convocation;  ye  shall  do  no  servile  work; 
it  is  a  day  of  sounding  the  shofar  unto  you. — Numbers  xxix,  i. 


CHAPTER    XIV. 

THE   DAY   OF  ATONEMENT    (KIPPUB). 

1.  The  Day  of  Atonement  is  called  in  Hebrew  Yom 
Kippur- 

2.  It  is  the  day  on  which  we  solemnly  ask  pardon 
from   God   for   sins   which  we   have   committed  against 
Him. 

3.  Pardon   is  granted   to   us    for   those   sins   only 
when  God,  who  knows  our  hearts,  sees  that  our  repent- 
ence  is  sincere. 

4.  On  Yom  Kippur  we  do  not  obtain  pardon  for 
sins  committed  against  our  fellow-being  unless  we  have 
righted  any  wrong  we  have  done  to  him. 

5.  We  fast  on  the  Day  of  Atonement. 

6.  We   fast   in   order   to   humble   ourselves   before 
God,  to  realize  how   dependent  we  are  upon   Him   for 
food,   and  therefore   for  life,  and  to  learn  to  restrain 
earthly  desires. 

*7.     "Fasting"    in   Hebrew   is   called   "afflicting  the 
soul." 

8-  We  must  be  conscious  of  deep  remorse  for  hav- 
ing offended  God  in  the  past  year  by  any  wrong-doing  to 
.Him  or  to  our  neighbor  by  word,  deed  or  thought,  and 
must  make  a  sincere  confession  of  our  faults. 

9.  Remorse,  or  real  sorrow  for  sin  committed,  is 
the  beginning  of  repentencc.  To  be  complete,  it  must 
be  followed  by  amendment  of  our  conduct, 


ETHICALLY    PRESENTED.7  37 

10.  We  pray  for  pardon  for  ourselves  and  for  all 
Israel.    Hence  our  confession  includes  sins  which  others 
have  committed. 

11.  Atoning  to  God  for  our  sins  by  offering  to  Him 
our  contrite  heart  and  sincere  promise  of  amendment, 
makes  us  "at  one"  with  Him.     This  "at-one-ment,"  or 
being  "at  one"  with  God,  is  the  source  of  consolation  and 
strength  to   the   truly   religious   man  or  woman  at  all 
times. 

12.  Our  sins  separate  us  from  God- 

13.  To  be  separated  through  our  own  fault  from 
those  whom  we  love,  is  always  a  source  of  deep  sorrow, 
and  we  try  to  become  reconciled.     How  much  greater 
should  be  our  sorrow  when  our  faults  separate  us  from 
God,  and  how  much  more  should  we  try  to  be  at  one 
with  Him  again ! 

14.  God  invites  us  to  repent.    He  promises  pardon 
if  we  do.    He  declares  that  He  delights  in  pardoning  the 
penitent. 

BIBLE  QUOTATIONS. 

2.  For  on  this  day  he  shall  make  an  atonement  for  you  to 
cleanse  you  from  .all  your  sins;  before  the  Lord  ye  shall  be 
cleansed. — Levit.  xvi,  30. 

3.  I,  the  Lord,  search  the  heart;  I  try  the  reins,  even  to 
give  every  man  according  to  his  ways  and  according  to  the  fruit 
of  his  doings. — Jererrt.  xvii,  10. 

4.  If  a  soul  sin then  it  shall  be,  because  he  hath 

sinned  and  is  guilty,  that  he  shall  restore  that  which  he  robb'ed 
or  that  which  he  hath  deceitfully  gotten,  or  that  which  was  con- 
fided to  him,  or  the.  lost  thing  which  he  hath  found,  or  all  that 
about  which  he  hath  sworn  falsely;  he  shall  even  restore  it  in 
the  principal  and  shall  add  the  fifth  part  thereto,  and  give  it  to 
him  to  whom  it  belongeth,  in  the  day  of  his  trespass-offering. 
— Levit.  vi,  2-5. 

5  And  ye  shall  have  on  the  tenth  day  of  this  seventh 
month  a  holy  convocation ;  and  ye  shall  afflict  your  souls ;  ye 
shall  not  do  any  work  thereon. — Numbers  xxix,  7. 

7.  Is  it  such  a  fast  that  I  have  chosen,  a  day  for  a  man  to 
afflict  his  soul? — Isa.  Iviii,  5. 

8.  The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart, 
and  saveth  such  as  be  of  a  cont-ite.  spirit.— Psalm  xxxiv,  17. 


38  THE  JEWISH    RELIGION 

I  acknowledged  my  sin  unto  Thee,  and  mine  iniquity  have  I 
not  hid.  I  .Said  I  will  confess  mine  transgressions  unto  the 
Lord,  and  Thou  forgavest  the  iniquity  of  my  sin. — Psalm  xxxii,  5. 

Have  mercy  upon  me,  O  God,  according  to  Thy  loving  kind- 
ness; according  to  the  multitude  of  Thy  tender  mercies,  blot  out 
my  transgressions. — Psalm  li.  i. 

Wash  me  thoroughly  from  mine  iniquity,  and  cleanse  me 
from  my  sin. — Psalm  li,  2. 

For  I  acknowledge  my  transgressions,  and  my  sin  is  ever 
before  me. — Psalm  li,  3. 

9.  The  sacrifices  of  God  are  a  broken  spirit;  a  broken  and 
a  contrite  heart,  O  God,  Thou  wilt  not  despise. — Psalm  li,  17. 

Create  in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me. — Psalm  li,  10. 

Cast  me  not  away  from  Thy  presence,  and  take  not  Thy 
Holy  Spirit  from  nie. — Psalm  li,  n. 

10.  And  Moses  returned  to  the  Lord  and  said,  O  this  people 
have  sinned  a  great  sin  ,  .  .  .  And  now,  if  Thou  wilt  forgive 
their  sin. — Exod.  xxxii,  31-32. 

Pardon,  I  beseech  Thee,  the  iniquity  of  this  people,  accord- 
ing to  the  greatness  of  Thy  mercy,  and  as  Thou  hast  forgiven 
this  people,  from  Egypt  and  even  until  now. — Numbers  xiv,  19. 

God  be  merciful  unto  us. — Psalm  Ixvii,  i. 

11.  Happy  is  he  whose  transgression  is  forgiven,  whose  sin 
is  covered. — Psalm  xxxii,  I. 

Happy  is  the  man  unto  whom  the  Lord  imputeth  not  in- 
iquity, and  in  whose  spirit  there  is  no  guile. — Psalm  xxxii,  2. 

Thou,  0  Lord,  hast  helped  me  and  consoled  me. — Psalm 
Ixxxyi,  17. 

I  lift  mine  eyes  unto  the  mountains,  whence  cometh  my 
help? — Psalm  cxxi,  I. 

My  help  is  from  the  Lord  who  made  heaven  and  earth.— 
Psalm  cxxi,  2. 

Let  the  wicked  forsake  his  way  and  the  man  of  iniquity  his 
thoughts ;  and  let  him  return  unto  the  Lord,  and  He  will  have 
mercy  upon  him ;  and  to  our  God,  for  He  will  abundantly  par- 
don,— Isa.  Iv,  7. 

12.  You'r  iniquities  separate  between  you  Mid  your  God,  and 
your  sins  hide  His  face  from  you,  that  He  will  not  hear. — Isa. 
lix,  a. 

Your  sins  withhold  good  f~om  vou. — Jertin,  v,  25. 

13.  0  God,  Thou  art  my  God;  early  will  I  seek  Thee;  my 


ETHICALLY   PRESENTED.  39 

soul  thirsteth  for  Thee;  my  whole  being  longeth  for  Thee. — 
Psalm  Ixiii,  I. 

14.  If  the  wicked  will  turn  from  all  his  sins  that  he  hath 
committed,  and  keep  all  My  statutes,  and  do  that  which  is  law- 
ful and  right,  he  shall  surely  live,  he  shall  not  die. — Ezek. 
xviii,  21. 

All  his  transgressions  that  he  hath  committed,  they  shall 
not  be  mentioned  unto  him ;  in  his  righteousness  that  he  doeth, 
he  shall  live. — Ezek.  xviii,  22. 

Have  I  any  pleasure  at  all  that  the  wicked  should  die? 
saith  the  Lord  God,  and  not  that  he  should  turn  from  his  ways, 
and  live? — Ezek.  xviii,  23. 


CHAPTER    XV. 

THE   THREE   FESTIVALS. 
The  Passover  or  Pesach. 

1.  The    Passover    Festival    is    called    in    Hebrew, 
Pesach. 

2.  It  is  kept  in  honor  of  our  Freedom,  when  we 
were  delivered  by  God  from  Egypt,  where  our  ancestors 
were  slaves.    (A.  M.  2448.) 

3.  We  may  not  eat  or  drink  anything  leavened  or 
fermented  during  the  whole  Passover  week. 

4.  The  Hagada,  or  story  of  the  departure   from 
Egypt,  is  read  in  the  home.    The  ceremony  is  called  the 
Seder. 

5.  During  the  reading,  the  following  symbols  are 
used — a  small  piece  of  lamb  bone,  unleavened  bread  and 
bitter  herb,  a  roasted  egg  and  Haroseth. 

6.  The  lamb  bone  is  to  remind  us  of  the  Pascal  or 
Passover  sacrifice  offered  by  our  ancestors  on  the  night 
cf  the  departure  from  Egypt,  when  they  ate  of  the  lair.'j, 


4O  THE   JEWISH    RELIGION 

b 

with  unleavened  bread  and  bitter  herbs,  after  sprinkling 
the  blood  of  the  lamb  on  their  door-posts. 

7.  The  marking  of  the  door-post  with  the  blood 
was  to  prove  that  they  believed  in  God  and  not  in  the 
gods  of  the  Egyptians,  such  as  the  lamb. 

8-  The  unleavened  bread  reminds  us  of  God's  love 
in  ordering  our  fathers  to  get  ready  the  only  kind  of 
bread  that  would  be  fit  for  their  long  journey  from 
Egypt. 

9.  The  bitter  herb  reminds  us  of  the  bitter  bondage 
our  fathers  had  to  endure  in  Egypt. 

10.  When  we  contrast  our  freedom  with  their  bond- 
age we  cannot  but  be  grateful  to  God  for  His  kindness 
and  protection. 

11.  The  great  lessons  of  the  Passover  are  therefore 
Faith  in  God,  His  love  for  us,  our  gratitude  to  Him. 

*I2.  The  roasted  egg  is  a  reminder  of  the  "Festival 
Sacrifice,"  or  the  ancient  national  gathering  of  our  fathers 
every  Passover  in  Jerusalem. 

13.  The  Haroseth  represents  the  bricks  and  mortar 
with  which  our  fathers  labored  in  Egypt,  and  thus  indi- 
cates the  menial  nature  of  their  work. 

14-  Work  is  permitted  on  the  middle  days  of  Pass- 
over. 

15.  The  importance  of  the  Passover  is  shown  by 
the  frequency  with  which  the  deliverance  from  Egypt  is 
mentioned  in  the  Bible  as  the  reason  for  many  commands 
concerning  our  duty  to  God,  to  our  neighbor  and  to 
ourselves. 

16.  And  its  importance  is  strikingly  shown  by  the 
fact  that  the  deliverance  from  Egypt  is  mentioned  in 
the  first  of  the  ten  commandments. 

17.  From   the   history   of  the   Passover   we   learn 
these  additional  lessons: 

I-     Freedom  is  mankind's  right. 


ETHICALLY    PRESENTED.  41 

2.  No  nation  has  any  right  to  oppress  another. 

3.  God  judges  every  nation. 

4.  No  nation  can  allow  wrong  in  its  midst 
without  suffering  for  it. 

BIBLE   QUOTATIONS. 

2.  Remember  this  day,  in  which  ye  came  out  of  Egypt,  out 
of  the  house  of  bondage. — Exod.  xiii,  3. 

The  feast  of  unleavened  bread  shalt  thou  keep.  Seven  days 
shalt  thou  eat  unleavened  bread,  as  I  commanded  thee,  in  the 
time  of  the  month  Abib;  for  in  the  month  Abib  thou  earnest 
out  of  Egypt. — Exod.  xxxiv,  18. 

3  Seven  days  shall  there  be  no  leaven  found  in  your 
house. — Exod.  xii,  19. 

Ye  shall  eat  nothing  leavened. — Exod.  xii,  ao. 

Unleavened  bread  shall  be  eaten  seven  days;  and  there 
shall  no  leavened  bread  be  seen  with  thee,  neither  shall  there  be 
leaven  seen  with  thee  in  all  thy  quarters. — Exod  xiii,  7. 

4.  And  thou  shalt  tell  thy  son  on  that  day,  saying,  this  is 
done  because  of  that  which  the  Lord  did  for  me  when  I  came 
forth  from  Egypt. — Exod.  xiii,  8. 

5.  And  they  shall  eat  the  flesh  on  that  night,  roast  with  fire, 
and  unleavened  bread;  and  with  bitter  herbs  shall  they  eat  it- 
Exod.  xii,  8. 

7.  And  against  all  the  gods  of  Egypt  I  will  execute  judg- 
ments. I  am  the  Lord. — Exod.  xii,  12. 

9.  And  they  made  their  lives  bitter  with  hard  bondage  in 
mortar  and  brick,  and  in  all  manner  of  service  in  the  lield;  all 
their  service,  wherein  they  made  them  serve,  was  with  rigor.— 
Exod.  i,  14. 

II.  And  the  people  had  faith;  and  when  they  heard  that  the 
Lord  had  visited  the  children  of  Israel,  and  that  He  had  looked 
upon  their  affliction,  then  they  bowed  their  heads  and  wor- 
shiped.— Exod.  iv,  31. 

Because  the  Lord  loved  you  and  because  He  would  keep 
the  promise  which  He  promised  unto  your  fathers,  hath  the 
Lord  brought  you  out  with  a  mighty  hand,  and  redeemed  you  out 
of  the  house  of  bondmen,  from  the  hand  of  Pharaoh,  King  of 
Egypt. — Deut,  vii,  8. 

O  give  thanks  unto  the  Lord,  for  He  is  good,  for  His  mercy 
endurcth  for  ever.  Let  the  redeemed  of  the  Lord  say  so,  whom 
He  hath  redeemed  from  the  hand  of  the  enemy. — Psalm  cvii,  i.  2. 


42  THE  JEWISH    RELIGION 

12.  At  the  place  which  the  Lord  thy  God  shall  choose  to 
place  His  name  therein,  there  shalt  thou  sacrifice  the  Passover,  at 
eventide,  at  the  going  down  of  the  sun,  at  the  season  that  thou 
earnest  forth  out  of  Egypt. — Deut.  xvi,  6. 

13.  And  they  embittered  their  lives  with  hard  bondage  in 
mortar  and  in  brick. — Exod.  i,  14. 

14.  And  on  the  first  day  a  holy  convocation  and  on  the 
seventh  day  a  holy  convocation  shall  there  be  to  you ;  no  manner 
of  work  shall  be  done  on  them,  save  that  which  everyone  must 
eat,  that  only  may  be  done  for  you. — Exod.  xii,  16. 

15.  Ye  shall  keep  My  commaHdments  and  do  them;  I  am 
the  Lord.     Ye  shall  not  profane  My  Holy  Name,  but  I  will  be 
hallowed   among  the   children  of  Israel;   I   am   the   Lord  who 
halloweth  you,  that  brought  you  out  of  the  land  of  Egypt,  to  be 
your  God;  I  am  the  Lord  your  God. — Levit.  xxii,  31-33. 

If  thy  brother  become  poor  and  fall  in  need  with  thee,  then 
thou  shalt  relieve  him,  yea  though  he  be  a  stranger  or  a  so- 
journer,  that  he  may  live  with  thee.  Take  thou  no  usury  nor 
interest  of  him,  but  fear  thy  God  ....  I  am  the  Lord  your 
God  who  brought  you  forth  out  of  the  land  of  Egypt. — Levit. 
xxv,  35-38. 

Just  balances,  just  weights,  a  just  ephah  and  a  just  hin  shall 
ye  have.  I  am  the  Lord  your  God,  who  brought  you  out  of  the 
land  of  Egypt. — Levit.  xix,  36. 

Be  ye  holy  to  your  God.  I  am  the  Lord  your  God  who 
brought  you  out  of  the  land  of  Egypt  to  be  your  God. — Num- 
bers -xv,  40-41. 

17.  Proclaim  liberty  throughout  the  land  unto  all  the  in- 
habitants thereof. — Lev.  xxv,  10. 

Thou  shalt  take  up  this  proverb  against  the  King  of  Baby- 
lon, and  say,  How  hath  the  oppressor  ceased ! — Isa.  xiv,  4. 

With  righteousness  shall  He  judge  the  world  and  peoples 
with  equity. — Psalm  xcviii,  9. 

If  a  nation  do  evil  in  My  sight,  that  it  obey  not  My  voice, 
then  I  will  reconsider  the  good,  wherewith  I  said  I  would  benefit 
them. — Jerem.  xviii,  10. 


ETHICALLY   PRESENTED.  43 


CHAPTER    XVI. 

THE    SECOND    FESTIVAL. 
Feast  of  Weeks  or  Shavuoth. 

1.  The  Feast  of  Weeks  is  called  in  Hebrew,  "Shav- 
uoth." 

2.  It  commemorates  the  giving  of  the  ten  com- 
mandments on  Mt.  Sinai.    (A.  M.  2448.) 

3.  When  the  ten  commandments  were  given  to  us, 
God  declared  we  were  to  be  a  kingdom  of  priests  and 
a  Holy  nation. 

4.  To  be  a  kingdom  of  priests  means  to  teach  what 
is  right  to  all  nations. 

5.  We  do  teach  them  by  means  of  our  Bible  and  by 
our  own  example. 

6.  In  order  to  teach  all  nations  we  live  in  all  parts 
of  the  world. 

*7-     To  be  a  holy  nation  means  that  we  are  to  live 
holy  or  pure  lives. 

8.  God  has  consecrated  us  to  be  His  servants  or 
instruments  on  earth  to  lead  mankind  to. righteousness. 
Therefore  we  must  live  righteously. 

9.  We  are  consecrated  to  God  when  we  stand  or 
witness  for  God  and  the  Right. 

10.  To  be  "the  kingdom  of  priests,"  "a  consecrated 
nation,"  or  "God's  witnesses,"  is  a  great  honor.     It  dis- 
tinguishes us  from  all  others. 

11.  But  it  is  only  for  the  praise,  the  name  and  the 
glory  of  God  that  we  have  been  so  selected. 

12.  Our  responsibilities  are  all  the  greater-     For  it 
is  especially  our  duty  always  to  set  the  right  example. 

13.  This  Festival  has  the  following  names. 


44  THE   JEWISH    RELIGION" 

"Day  of  Giving  the  Law,"  because  the  Law  was 
given  thereon. 

"Pentecost,"  meaning  fifty,  because  it  is  the 
fiftieth  day  after  Passover  begins. 

"Feast  of  Harvest,"  because  it  is  the  season  of 
wheat  harvest. 

"Day  of  first  fruits,"  because  our  fathers  in 
Palestine  used  to  take  an  offering  of  the  first  fruits 
in  gratitude  to  God. 

14.  The  days  between  the  first  day   of  Passover 
and  the  first  day  of  the  Feast  of  Weeks  are  called  "Days 
of  the  Omer." 

15.  The  Omer  was  an  ancient  Hebrew  measure. 

1 6.  Our  ancestors  used  to  offer  an  omer  of  barley 
on  the  second  day  of  Passover,  and  seven  weeks  or  forty- 
nine  days  were  then  counted  to  the  Feast  of  Weeks. 

17.  To-day  we  count  the  days.    It  is  called  "Count- 
ing the  Omer." 

18.  It  has  become  a  period  of  sadness,  owing  to 
certain  later  and  sad  events  in  our  history.    (See  Ap- 
pendix V.) 

BIBLE  QUOTATIONS. 

2.  In  the  third  month,  when  the  children  of  Israel  were 
gone  forth  out  of  the  land  of  Egypt,  the  same  day  came  they 
into  the  wilderness  of  Sinai. — Exod.  xix,  i. 

3.  And  ye  shall  be  unto  Me  a  kingdom  of  priests  and  a  holy 
nation — Exod.  xix,  6. 

4.  This  people  have  I  formed  for  Myself,  they  shall  declare 
My  praise. — Isa.  xliii,  21. 

Ye  shall  be  named  the  Priests  of  the  Lord;  men  shall  call 
you  the  Ministers  of  our  God.— Isa.  Ixi,  6. 

5.  And  He  said  unto  me,  thou  art  My  servant,  O  Israel, 
by  whom  I  will  be  glorified  ....  I  will  also  appoint  thee  for 
a  light  to  the  Gentiles,  that  thou  mayst  be  My  salvation  unto 
the  ends  of  the  earth. — Isa.  xlix,  3-6. 

To  make  known  to  mankind  His  mighty  acts  and  the  glori- 
ous majesty  of  His  kingdom. — Psalm  cxlv,  12. 

6.  Israel   shall  blossom  and  bud,  and  fill  the  face  of  the 
world  with  fruit. — Isa.  xxvii,  6. 

8.    Thou  art  My  servant;  I  have  found  thee;  thou  art  My 
servant.— Isa,  xliv.  2t, 


ETHICALLY   PRESENTED.  45 

soul  delighteth.  I  have  put  M>  Spirit  upon  him;  he  shall 
bring  forth  judgment  to  the  Gentiles. — Isa.  xlii,  i. 

He  shall  not  fail  nor  be  discouraged,  till  he  have  set  judg- 
ment in  the  earth;  and  the  isles  shall  wait  for  his  law. — Isa. 
xlii,  4. 

I,  the  Lord,  have  called  thee  in  righteousness,  and  will  hold 
thine  hand  and  will  keep  thee,  and  will  give  thee  for  a  covenant 
of  the  peoples,  for  a  light  of  the  Gentiles. — Isa.  xlii,  6. 

To  open  eyes  that  are  blind,  to  bring  out  prisoners  from  the 
prison  and  them  that  sit  in  darkness  out  of  the  prison  house. — 
Isa.  xlii,  7. 

10.  And  now,  if  ye  will  obey  My  voice,  indeed,  and  keep 
My  covenant,  then  ye  shall  be  to  Me  a  peculiar  treasure  above 
all  the  peoples. — Exod.  xix,  5. 

n.  And  to  make  thee  high  above  all  nations  which  He 
hath  made,  for  praise  and  for  a  name  and  for  honor;  and  that 
thou  mayst  be  a  holy  people  unto  the  Lord  thy  God,  as  He  hath 
spoken. — Deut.  xxvi,  18-19. 

13.  Until  the  morrow  after  the  seventh  week  ye  shall  count 
fifty  days,  and  ye  shall  bring  a  new  oblation  to  the  Lord.  .  .  . 
first  fruits  to  the  Lord. — Levit.  xxiii,  16,  17. 

And  thou  shalt  observe  the  feast  of  weeks  of  the  first  fruits 
of  wheat  harvest. — Exod.  xxxiv,  22. 

And  on  the  day  of  first  fruits,  when  ye  offer  a  new  oblation 
to  the  Lord,  on  your  feast  of  weeks,  ye  shall  have  a  holy  con- 
vocation. Ye  shall  not  do  any  servile  work. — Numbers  xxviii,  26. 

17.  And  ye  shall  count  unto  you  from  the  morrow  after 
the  Sabbath,  from  the  day  that  ye  brought  the  sheaf  of  the 
wave-offering;  seven  Sabbaths  shall  be  complete. 


CHAPTER    XVIL 
Buccoth,  or  the  Festival  of  Tabernacles. 

1.  The  third  festival  is  called  Tabernacles,  in  He- 
brew Succoth. 

2.  It  is  kept  to  remind  us  of  God's  loving  protection 
of  our  fathers  when  He  caused  them  to  be  sheltered  in 


46  THE  JEWISH   RELIGION 

booths  or  tabernacles  in  their  journey  through  the  deserts, 
after  they  left  Egypt. 

3.  In  warm  climates  we  live  in  a  tabernacle  for  the 
whole  week. 

4>.  In  colder  climates  we  enter  a  tabernacle  and 
bless  God  therein. 

5.  In  our  synagogues,  a  palm-branch,  a  citron, 
some  myrtle,  and  willow  are  used  during  service. 

*6.  The  palm-branch  (lulab)  represents  our  frame; 
the  citron  (ethrog)  represents  the  heart;  the  myrtle-leaf 
(hadas)  represents  the  eye,  and  the  willow-leaf  (arbe 
nahal)  represents  the  lips,  teaching  thus  that  our  frame, 
our  heart,  our  eyes,  and  our  lips  are  to  be  used  in  the 
service  of  God. 

7.  The    seventh    day    of    the    festival    is    called 
"Hosana  Rabba,"  the  great  salvation,  when  a  last  appeal 
is  made  for  God's  saving  grace  and  pardon. 

8.  The  eighth  day  is  called  "The  Eighth  Day  of 
Solemn   Assembly."      In   our    synagogues    a   prayer    is 
offered  asking  God  to  send  rain  in  its  season,  so  that 
earth  may  produce  bountiful  harvests  next  year. 

9.  The  festival  is  sometimes  called  "the  Feast  of 
Ingathering,"  because  it  ended  the  season  of  "gathering 
in"  the  grape  and  other  fruit  harvests. 

10.  It  closes  the  year's  great  festivals.    At  the  end 
of  each  year  it  is  well  for  us  to  think  of  what  we  have 
gathered  in,  or  what  we  might  have  gathered  in — the 
blessings  of  God,  the  love  of  our  parents,  the  good  will 
of  our  teachers,  the  respect  of  all  who  know  us- 

11.  The    following   day   is    called   Simhat   Torah, 
or  Rejoicing  of  the  Law. 

12.  Because  the  reading  of  the  Law,  or  Torah,  is 
ended  and  recommenced  every  year  on  that  day. 

13.  Two  gentlemen  are  honored  by  being  called  to 
the  Law,  one  when  the  last  chapter  is  read,  and  one  when 
the  first  chapter  is  recommenced. 


ETHICALLY  PRESENTED.  47 

14.  The   former  is  called  the  Bridegroom  of  the 
Law  (Hatan  Torah)  ;  the  latter  is  called  the  Bridegroom 
of  the  Beginning  (Hatan  Bereshith). 

15.  Work  is  permitted  on  the  middle  days  of  Taber- 
nacles. 


Table  of  the  Dates  of  the  Holydays  and  Festivals. 
HOLYDAYS. 

1.  Sabbath — From  Friday  sunset  to  Saturday  nightfall, 

every  week. 

2.  New  Year,  or  Rosh  Hashana     .     .     .     1st  Tishri.* 

3.  Day  of  Atonement,  or  Kippur     .     .     .     loth  Tishri. 

FESTIVALS. 

1.  Passover,  or  Pesach I5th  Nissan* 

(7th  Day  of  Passover 2ist  Nissan*) 

2.  Feast  of  Weeks,  or  Shavuoth     ....    6th  Sivan* 

3.  Tabernacles,  or  Succoth     .....     I5th  Tishri* 

Eighth  Day  of  Solemn  Assembly     .     22nd  Tishri** 

The  "second  day  Holyday,"  as  it  is  called,  was  or- 
ally instituted  through  doubt  as  to  the  correct  day  to  be 
observed.  Orthodox  Hebrews  hold  that  it  must  be  ob- 
served until  abrogated  by  authority  of  a  body  of  qualified 
Rabbis. 

*The  following  day  is  also  observed  by  orthodox  He- 
brews. 

**The  day  following  is  Simhat  Torah,  or  Rejoicing 
of  the  Law.  (See  Chap.  xvii.  No.  u-) 

BIBLE  QUOTATIONS. 

1.  The   fifteenth   dr.y   of  this   seventh   month   shall   be  the 
feast  of  the  Tabernacles  for  seven  days  unto  the  Lord. — Levit. 
xxiii,  34. 

2.  Ye  shall  dwell  in  booths  seven  days,  every  Israelite-born 
shall  dwell  in  booths.     That  your  gcne~ntions  may  know  that  I 
mr.de  the  children  of  Israel  to  dwell  in  booths  when  I  brought 
them  out  of  the  land  of  Egypt. — Levit.  xxiii,  43. 


40  THE  JEWISH    RELIGION 

5.  And  ye  shall  take  for  yourselves  on  the  first  day  the 
boughs  of  goodly  treer,,  branches  of  palm  trees,  and  the  boughs 
of  thick  trees  and  willows  of  the  brook;  and  ye  shall  rejoice  be- 
fore the  Lord  seven  days. — Levit.  xxiii,  40. 

8.  On  the  eighth  day  shall  be  a  holy  convocation  to  you  .  . 
it  is  a  solemn  assembly;  and  ye  shall  do  no  servile  work  thereon. 
— Levit.  xxiii,  36. 

9.  And  thou  shalt  observe  the  feast  of  ingathering  at  the 
year's  end. — Exod.  xxxiv,  22. 


CHAPTER  XVIII. 

THE    MINOR   FESTIVALS. 
Hanukah. 

1.  There  are  two  minor  festivals,  or  festivals  not 
commanded  to  its  by  Moses. 

2.  There  are  the  Feast  of  Dedication  (Hanukah), 
and  Feast  of  Lots  (Purim). 

3.  We  are  permitted  to  work  on  both. 

4.  Hanukah  is  kept  in  memory  of  the  successful  re- 
sistance of  the  Jews,  under  Judas  Maccabeus,  against  the 
Syrians  and  Greeks  under  Antiochus,  who  tried  to  de- 
stroy our  religion. 

5.  The  festival  lasts  for  eight  days,  in  memory  of 
the  eight  days  that  were  used  by  Judas  to  cleanse  the 
Temple  (165  B.  c.  E.)  after  its  defilement  by  the  Syrians 
and  Greeks.     It  begins  on  the  25th  of  Kislev. 

6.  We  light  lamps  each  night  in  memory  of  the  oil 
for  the  Temple  lamps  found  by  Judas,  and  which  was 
enough  to  last  until  more  could  be  made. 

*;.     The  fight  of  the  Jews,  or  Maccabees  (followers 
of  Judas  Maccabeus)  as  they  were  called,  was  really  a 


ETHICALLY   PRESENTED.  49 

fight  between  Monotheism  or  belief  in  One  God,  and  of 
Paganism  or  Polytheism,  the  belief  in  many  gods. 

8.  If  Antiochus  had  defeated  Judas,  Monotheism, 
or  our  religion  would  have  been  destroyed,  Christianity 
and  Mohammedanism  would  have  been  impossible,  and 
modern  civilization  would  have  been  replaced  by  pagan 
immorality. 

9.  The  story  of  Hanukah  tells  us  of  many  heroes 
and  heroines,  marytrs  for  God  and  our  religion,  men  and 
women  as  brave  and  as  noble  as  any  in  the  history  of 
any  country. 

APOCBYPHA   QUOTATIONS. 

Moreover  King  Antiochus  wrote  to  his  whole  kingdom,  that 
all  should  be  one  people,  and  everyone  should  leave  his  laws. 
— I  Maccabees  i,  41,  42. 

For  the  king  sent  letters  by  messengers  unto  Jerusalem  and 
the  cities  of  Juda,  that  they  should  follow  the  strange  laws  of 
the  land. 

And  forbid  offerings  .  .  .  and  profane  the  sabbaths  and 
festival  days,  and  pollute  the  sanctuary  and  holy  people  ...  set 
up  altars  and  groves,  and  chapels  of  idols,  and  sacrifice  swine's 
flesh,  and  unclean  beasts.  .  .  . 

To  the  end  that  they  might  forget  the  law.    .    .  . 

And  whosoever  would  not  do  according  to  tl.e  command- 
ment of  the  King,  should  die. — 44-50. 

Then  Judas,  called  Maccabeus,  rose  up  ...  salvation 
prospered  in  his  hand. — Chap,  iii,  I,  6. 

Then  said  Judas  and  his  brethren,  behold  our  enemies  are 
discomfited :  let  us  go  up  to  cleanse  and  dedicate  the  sanctuary. 
— Chap,  iv,  36. 

And  they  kept  the  dedication  of  the  altar  eight  days  .  .  . 
Moreover  Judas  and  his  brethren  with  the  whole  congregation 
of  Israel  ordained  that  the  days  of  the  dedication  of  the  altar 
should  be  kept  in  their  season  from  year  to  year  by  the  space 
of  eight  days,  from  the  five  and  twentieth  day  of  the  month 
Kislev,  with  mirth  and  gladness — v,  59. 


CHAPTER    XIX. 
Purim. 

1.  Purim  is  kept  on  the   I4th  and   I5th  Adar  in 
memory  of  the  deliverance  of  the  Jews  of  Persia  from 
their  destruction.     (A.M.  3404.) 

2.  Haman,  prime-minister  of  Ahasveros,  King  of 
Persia,  obtained  permission  to  destroy  all  the  Jews.     He 
cast  lots,  in  order  to  find  what  he  thought  would  be  a 
lucky  day  for  their  massacre.     He  chose  the  I4th  Adar. 

3.  Hence  the  festival  is  called  the  "Feast  of  Lots" 
or  "Purim." 

4.  But   Mordechai,  a  Jew,  cousin  of  Esther,  the 
queen,  sent  word  to  her  to  try  and  save  her  people. 

5.  She  succeeded,  and  with  Mordechai,  commanded 
all  Jews  to  observe  the  I4th  and  I5th  of  Adar  as  a  fes- 
tival. 

6.  We  celebrate  the  festival  by  rejoicing  and  by 
gifts  to  the  poor. 

7.  We  have  always  had  brave  men  and  women  to 
encourage  and  defend  us  in  the  face  of  danger.    Courage 
to  defend  our  race  and  religion  distinguishes  every  true- 
hearted  Jew  and  Jewess. 

BIBLE    QUOTATIONS. 

2.  Because  Haman,  the  son  of  Hammedatha,  the  Agagite, 
the  enemy  of  all  the  Jews,  had  devised  against  the  Jews  to 
destroy  them,  and  had  cast  Pur,  that  is,,  the  lot,  to  consume  them 
and  to  destroy  them. — Esther  ix,  24. 

But  when  Esther  came  before  the  King,  he  commanded  by 
letter  that  his  wicked  device,  which  he  devised  against  the  Jews, 
should  return  upon  his  own  head,  and  that  he  and  his  sons 
should  be  hanged  on  the  gallows. — Esther  ix,  25. 


ETHICALLY    PRESENTED.  5! 

5.  Ard  Mordecai  sent  letters  to  all  the  Jews  that  were  in 
the  provinces  of  the  King  Ahasveros,  both  nigh  and  far,  to  es- 
tablish   among   them   that   they   should   keep   the    fourteenth    of 
Adar  and  the  fifteenth  day  of  the  same,  yearly. — Esther  ix,  20-21. 

Then  Esther  the  queen,  the  daughter  of  Abihail,  and  Mor- 
decai the  Jew,  wrote  with  all  authority,  to  confirm. — Esther  ix,  29. 

6.  And  Mordecai  wrote  ....  that  they  should  make  them 
days  of  feasting  and  of  joy,  and  of  sending  portions  one  to  an- 
other, and  gifts  to  the  poor. — Esther  ix.  20-22. 


CHAPTER    XX. 

THE  MINOR  FASTS. 

*i.     There  are  six  minor  fasts  observed  as  follows: 


NAME. 


DATE. 


Tamuz        i/th  of  Tamuz. 


Ab 


9th  of  Ab. 


Guedalia    3rd  Tishri. 


Tebet         10  Tebet 


REASON. 

Capture  of  Jerusalem 
and  siege  of  the  second 
Temple  by  the  Romans 
under  Titus,  3828  A.  M. 

Capture  of  the  first  Tem- 
ple by  Nebuchadnezzar, 
King-  of  Babylon,  3338 
A.  M.,  and  of  the  second 
Temple,  by  Titus,  gen- 
eral of  the  Romans, 
3828  A.  M. 

Murder  of  Guedalia, 
governor  of  the  Jews  ap- 
pointed by  Nebuchadnez- 
zar and  consequent  suf- 
ferings of  the  Jews  left 
in  Palestine. 

Siege  of  the  city  and  first 
temple  begun  by  Nebuch- 
adnezzar, 


£2  THE   JEWISH    RELIGION 

Esther       13  Adar.  In  memory  of  the  fast  of 

Queen  Esther  of  Persia 
before  she  went  before 
King  Ahasveros  to  save 
her  people,  the  Jews. 

Fast  of  the 

first-born  14  Nissan.  Observed  only  by  first- 

born (sons)  in  memory 
of  the  death  of  all  the 
first-born  of  Egypt  at  the 
exodus  of  the  Hebrews. 


CHAPTER    XXL 

THE  TEN  COMMANDMENTS. 

*i.  The  Ten  Commandments  are  the  most  important 
Commands  of  God  and  include  all  others.  They  were 
given  to  the  Hebrews  on  Mt.  Sinai,  about  two  months 
after  they  left  Egypt,  A.  M.  2448. 

2.  The  Ten  Commandments  are  called  in  Hebrew 
"Asereth  Hadebarim" — "the  ten  words  or  declarations." 
In  English  they  are  called  "the  decalogue,"  from  two 
Greek  words,  deka  ten,  logoi,  words. 

3.  Our  sages  love  to  point  out  that  the  Command- 
ments were  given  on  a  low  mountain,  Sinai,  and  not  on  a 
towering  height,  like  Lebanon,  etc-,  teaching  us  that  the 
knowledge  of  the  law  is  best  when  united  with  humility. 
They  further  bid  us  observe  that  the  Law  was  given  not 
in  Palestine,  the  land  of  Israel,  lest  Israel  should  ever  say 
the  law  was  meant  for  him  alone.     It  was  given  in  the 
wilderness  which  is  open  to  all,  thus  to  teach  us  that  the 
law  is  for  all  mankind. 

THE   FIBST   COMMANDMENT. 

I  am  the  Lord  thy  God  who  hath  brought  the*  forth 
from  the  land  of  Egypt,  out  of  the  house  of  bondage. 

I.     From  this  we  learn 

1st.    There  is  a  God.    He  is  the  Lord. 


ETHICALLY  PRESENTED.  53 

2ndly-     He  is  our  God. 

3rdly.     It  was  He  who  delivered  us  from  Egypt. 

2.  We  know  there  is  a  God  from  what  the  Bible 
tells  us  and  from  Nature. 

3.  The  Bible  contains  His  messages  to  mankind, 
through  men  and  women  worthy  to  convey  them. 

4.  Nature  tells  us  there  is  a  God  by  the  wonders  of 
the  Heavens  and  the  Earth  and  the  laws  that  govern 
them. 

5.  Our  knowledge  of  God  leads  us  to  Reverence 
and  Love  for  Him. 

6.  Since  we  owe  to  Him  our  rescue  from  Egypt,  we 
cannot  be  sufficiently  grateful  to  Him. 

7-     Our  gratitude  is  best  proved  by  our  obedience  to 
His  commands. 

*8.  That  He  is  our  God  is  one  of  the  fundamentals 
of  our  religion.  It  was  first  announced  to  the  patriarchs 
in  what  is  called  the  Bircath  Abraham,  or  Blessing  of 
Abraham,  and  is  constantly  referred  to  by  the  prophets. 

9.  The    Bircath  Abraham  was    thus    repeated    to 
Jacob  :    "I  am  the  Lord  God  of  Abraham  thy  father,  and 
the  God  of  Isaac,  the  land  whereon  thou  liest  to  thee  will 
I  give  it,  and  to  thy  seed.     And  thy  seed  shall  be  as  the 
dust  of  the  earth,  and  thou  shalt  spread  abroad  to  the 
west,  and  to  the  east,  and  to  the  north  and  to  the  south ; 
and  in  thee  and  in  thy  seed  shall  all  the  families  of  the 
earth  be  blessed."     (Gen.  xxviii,  13-14.) 

10.  It  contains  therefore,  four  declarations: 
i.     He  is  our  God. 

2-     Palestine  has  been  given  by  Him  to  us. 

3.  We  are  to  be  found  also  throughout  the 

world. 

4.  We  are  to  be  a  source  of  blessing  to  man- 

kind. 


54  THE  JEWISH   RELIGION 

11.  We  are  to  teach  all  mankind  to  recognize  Him 
as  their  one  God  also. 

12.  The  possession  of  Palestine  and  our  dispersion 
throughout  the  world  are  for  mankind's  benefit.     (See 
xlii,  13  to  end  of  chapter).     Hence,  when  we  possessed 
Palestine  and  King  Solomon  dedicated  the  Temple,  that 
crowning  glory  of  the  nation  and  the  embodiment  of  its 
mission  of  the  earth,  he  declared  it  to  be  "In  order  that  all 
the  peoples  of  the  earth  may  know  that  the  Lord,  He  is 
the  God,  there  is  none  other."    I  Kings  viii,  60. 

13-  We  have  been  a  blessing  to  the  nations  of  the 
earth  in  our  dispersion  among  them,  by  our  having  car- 
ried to  them  the  Bible,  the  Book  of  Books,  mankind's 
greatest  blessing  and  priceless  possession.  We  preserved 
for  mankind  the  knowledge  of  God  through  the  pagan, 
the  dark  and  the  middle  ages.  Our  ten  Commandments 
are  recognized  as  fundamental  among  all  civilized  na- 
tions. The  wisdom  of  our  Torah  is  recognized  universally. 
The  ideals  of  our  Bible  are  the  ideals  of  humanity. 
And  our  psalms  are  read  and  sung  in  worship  in  countless 
cathedrals  and  churches,  while  they  comfort  and  inspire 
countless  hearts  and  homes. 

14.  We  will  continue  to  be  a  source  of  "blessing  to 
all  the  families  of  the  earth"  in  our  continued  dispersion 
among  them,  by  showing  through  the  lives  we  lead,  the 
wisdom  and  beauty  of  our  Torah,  and  the  ethical  value 
of  our   religion   and  its   ceremonies;  by  our  loyalty  to 
the  ideals  of  our  Bible,  and  by  our  standing  at  all  times 
for  God  and  the  Right.     When  Jewish  life  means  honor, 
when  Jewish  homes  mean  love,  and  when  Jewish  citizen- 
ship means  righteousness,  then  Jewish  example  becomes  a 
source  of  blessing  to  "all  the  families  of  earth." 

15.  We  will  be  a  source  of  blessing  to  all  mankind 
when  Zion  or  Palestine  becomes  the  spiritual  center  for 
all  the  world,  a  spiritual  influence  to  quicken  man's  sense 
of  duty  to  God  and  humanity.     Nations  will  carry  thither 
their    disputes    for    adjudication.     Hence    war    and    its 
curses  will  be  abolished-     Through   its  influence   earth 
will  be  filled  with  the  knowledge  of  the  Lord  as  the  waters 
cover  the  sea.     All  nations  will  gradually  learn  that  the 
Lord  is  God,  the  only  God,  and  King  over  all  the  earth. 

16.  The  Bircath  Abraham,  given  first  to  Abraham, 


ETHICALLY    PRESENTED.  55 

the  founder  of  the  ancient  Hebrew  nation,  therefore  con- 
tains in  it  the  ideal  of  the  universal  kingdom  of  God. 
To  Him,  the  El  Olam,  Abraham  built  the  first  altar,  and 
of  Him  all  our  prophets  preached,  from  Moses  to  Ma- 
lachi. 

BIBLE  QUOTATIONS. 

2.  And  he  wrote  upon  the  tablets  the  words  of  the  covenant, 
the  ten  declarations. — Exod.  xxxiv,  28. 

THE    FIRST    COMMANDMENT. 

2.  The  Lord,  He  is  the  God. — I  Kings  xviii,  39. 

3.  Hear  ye  the  word  of  the  Lord. — Jer.  ii,  4. 

4.  Lo  these  wonders  of  nature  are  but  whispers   of  His 
ways ;   but  how   little   a  portion   is   heard  of   Him !     Then  the 
thunder  of  His  power,  who  can  understand? — Job  xxvi,  14. 

10.  (i)  He  is  thy  God. — Deut.  x,  21. 

(2)  I  made  the  earth  ....  and  I  give  it  unto  whom 
it  seemeth  meet  unto  Me. — Jerem.  xxvii,  5. 

And  I  will  give  unto  thee  and  to  thy  seed  after  thee,  the 
land  of  thy  sojoumings,  all  the  land  of  Canaan  for  an  ever- 
lasting possession. — Gen.  xvii,  8. 

(3)  And  thy  seed  shall  be  known  among  the  nations 
and  their  offspring  among  the  peoples. — Isa.  Ixi,  9. 

And   I    will    sow   them   among  the   peoples;   and  they 
shall  remember  Me  in  far  countries. — Zach.  x,  9. 

(4)    Israel  shall  blossom  and  bud  and  shall  fill  the  face 
of  the  world  with  fruit. — Isa.  xxvii,  6. 

And  in  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed. — Gen.  xxii,  18;  xxvi,  4. 

11.  I,  the  Lord,  have  called  thee  in  righteousness  ....  I 
give  thee  for  a  light  for  the  nations. — Isa.  xlii,  6. 

To  make  known  to  mankind  His  mighty  acts  and  the  glori- 
ous majesty  of  His  kingdom. — Psalm  cxlv,  12. 

God,  the  God  of  all  mankind. 

God,  God,  of  the  Spirits  of  all  Flesh. — Numbers  xvi,  22; 
xxvii,  16. 

Yea,  He  loveth  peoples. — Deut.  xxxiii,  3. 

My  house  shall  be  called  a  house  of  prayer  for  all  the 
peoples. — Isa.  Ivi,  7. 

And  it  shall  come  to  pass  in  the  last  days,  that  the  mountain 
of  the  Lord's  house  shall  be  established  ....  and  all  nations 
shall  flow  into  it — Isa  ii,  2,  and  Micah  iv,  I. 


56  THE  JEWISH   RELIGION 

12.  And  the  remnant  of  Jacob  shall  be  in  the  midst  of 
many  peoples  as  a  dew  from  the  Lord,  as  the  showers  upon  the 
grass. — Micah  v,  6. 

14.  Israel  is  My  son,  my  first-born. — Exod.  iv,  22. 
Remember  these   things,   O   Jacob,   O   Israel ;    for   thou   art 

My  servant.  I  have  formed  thee,  thou  art  My  servant. — Isa. 
xliv,  21. 

Thou  art  My  servant,  O  Israel,  by  whom  I  will  be  glorified 

....  I  will  give  thee  for  a  light  to  the  Gentiles,  that  thou 

piayst  be  My  salvation  to  the  end  of  the  earth. — Isa.  xlix,  3-6. 

Thus  saith  the  Lord  ....  I  will  preserve  thee  and  give 
thee  for  a  covenant  of  the  peoples,  to  establish  the  earth. — Isa. 
xlix,  8. 

15.  Out  of  Zion  shall  go  forth  law  and  the  word  of  the 
Lord  from  Jerusalem. — Isa.  ii,  3 ;  Micah  iv,  2. 

And  He  shall  judge  among  the  nations  arid  shall  rebuke 
many  peoples. — Isa.  ii,  4;  cf.  Micah  iv,  3. 

They  shall  beat  their  swords  into  plowshares  and  their 
spears  into  pruning  hooks ;  nation  shall  not  lift  up  sword 
against  nation ;  neither  shall  they  learn  war  any  more. — Isa.  ii, 
4;  Micah  iv,  3. 

Earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the 
Lord  as  the  waters  cover  the  sea. — Hab.  ii.  14. 

And  the  Lord  will  be  king  over  all  the  earth,  in  that  day 
the  Lord  will  be  one  and  His  Name  One. — Zech.  xiv,  9. 

(See  also  chapter  xvi.     Quotations  3-9.) 

16.  And   Abraham   proclaimed   there    by  the  name   of  the 
Lord,  the  God  of  the  universe. — Gen.  xxi,  33. 

All  the  earth  shall  be  filled  with  the  glory  of  the  Lord. — 
Numbers  xiv,  20. 

Have  we  not  all  one  Father? — Malachi  ii,  10. 


CHAPTER    XXII. 

THE  SECOND  COMMANDMENT. 
1.      Thou  shalt  not  have  any  other  gods  before  Me. 

*  Thou  shalt  not  make  unto  thyself  any  graven  image 
or  any  likeness  of  anything  that  is  in  the  heavens  above, 
or  that  is  on  the  earth  beneath  or  that  is  in  the  waters 
under  the  earth. 


ETHICALLY   PRESENTED.  57 

Thou  shalt  not  bow  down  thyself  to  them  nor  serve 
them,  for  I,  the  Lord  thy  God,  am  a  zealous  God,  visit- 
ing the  iniquity  of  fathers  upon  children  of  the  third 
and  fourth  generations  of  those  that  hate  Me, 

And  showing  loving-kindness  unto  the  thousands  of 
those  that  love  Me  and  keep  My  Commandments. 

2-  This  commandment  teaches  us  that  there  is  only 
one  God. 

3.  He  is  our  God  and  we  do  not  believe  that  there 
are  any  other  gods. 

4.  Therefore  to  worship  any  being  except  the  one 
and  only  God,  is  a  sin.    It  is  called  idolatry. 

5.  Self-Conceit,  to  give  way  to  violent  outbursts 
of  passion,  etc.,  are  declared  by  our  sages  to  be  tanta- 
mount to  idolatry.    For  the  former  shows  that  self,  and 
the  latter  that  passion,  is  a  greater  power  with  us  than 
God  is. 

6.  God  often  delays  the  punishment  of  our  sins  so 
as  to  give  us  every  chance  to  repent,  just  as  He  says  in 
this  commandment,  that  He  waits  to  the  third  and  fourth 
generation. 

7.  If  we  believe  in  the  one  true  God,  we  can  prove 
it  by  not  neglecting  or  disobeying  Him  for  the  sake  of 
anything. 

Many  neglect  Him  for  the  sake  of  business,  cr 
pleasure,  which  is  as  much  as  saying  that  business  or 
pleasure  is  a  greater  power  than  God. 

8.  "Visiting  the  iniquity  of  fathers  upon  children 
of  the  third  and  fourth  generation  of  those  that  hate  Me" 
teaches  that  immorality  of  parents  transmits  its  terrible 
results  to   children  of  the  third   or   fourth  generation. 
Idolatry  in  ancient  days,  always  included  immorality. 

9.  Our  Bible  declares  that  parents  shall  not  suffer 
for  the  sins  of  their  children,  nor  children  for  sins  of 
parents. 

10.  This  means  that  the  punishment  for  every  sin 
must  be  borne  by  the  one  who  sins. 

n.  But  though  the  penalty  for  a  sin  is  to  be  in- 
flicted only  on  the  sinner,  the  shame  and  the  loss  are  felt 
by  one's  family. 

12.     Moses  asked  God  to  be  punished  for  the  Israel- 


58  THE   JEWISH    RELIGION 

ites  who  had  sinned  by  their  idolatry  of  the  golden  calf. 
God  told  him  that  whoever  sinned  must  suffer. 

13.  To  suffer  punishment  for  others'  sins  in  order 
that  the   sinners  may  be   pardoned,   is   called  vicarious 
atonement.    We  Hebrews  do  not  believe  in  it  (See  chap- 
ters xxxix,  8;  xli,  n;  Part  II). 

14.  Our  sages  teach  that  no  one  can  deny  his  friend, 
without  denying  his  God,  and  no  man  goes  to  commit  a 
wrong  act  without   first  denying   Him   who   forbids   it. 
Any  disloyalty  to  God  or  denial  of  Him  is  equivalent  to 
idolatry,  for  it  shows  that  personal  feeling  is  with  us  a 
greater  power  than  God. 

BIBLE  QUOTATIONS. 

Hesr,  O  Israel,  the  Lord  is  our  God,  the  Lord  is  One.— 
Deut.  iv,  6. 

3.  He  is  our  God. — Joshua  xxiv,  18. 

Now  I  know  that  there  is  no  God  in  all  the  earth  but  in 
Israel. — II.  Kings  v,  15. 

There  is  no  God  else  beside  Me;  a  just  God  and  a  Savior; 
there  is  none  beside  Me. — Isa.  xlv,  21. 

4.  Thou  shalt  worship  no  other  God. — Exod.  xxxiv,   14. 

5.  When  thou   seest  a  man  wise  in  his  own  eyes,  then  is 
there  more  hope  for  a  fool  than  for  him. — Prov.  xxvi,  12. 

Keep  me  from  the  violent  man. — Ps.  cxl,  I. 

He  that  is  soon  angry  commiteth  folly. — Prov.  xiv,  17. 

9.  The  son  shall  not  bear  the  iniquity  of  the  father,  neither 
shall  the  father  bear  the  iniquity  of  the  son. — Ezek.  xviii,  20. 

10.  The  soul  that  sinneth  it  shall  die. — Ezek.  xviii,  4. 

12.  Yet  now,  if  Thou  will  forgive  their  sin — and  if  not, 
blot  me  out,  I  pray  Thee. — Exod.  xxxiii.  32. 

And  the  Lord  said  unto  Moses,  whosoever  hath  sinned 
against  Me,  him  will  I  blot  out  of  My  book. — Exod.  xxxiii,  33. 


ETHICALLY   PRESENTED. 


CHAPTER    XXIII. 

THE   THIRD   COMMANDMENT. 

1.  Thou   shalt  not  take  the  name   of  the   Lord  thy 
God  in  vain;  for  the  Lord  will  not  hold  him  guiltless  that 
taketh  His  name  in  vain. 

2.  We  take  His  name  in  vain  when  we  say  it  in  any 
disrespectful  way,  for  false  oath  or  for  any  wrong  pur- 
pose, or  when  we  say  our  prayers,  without  thinking 
reverently  of  what  we  say. 

3.  We  take  His  name  in  vain,  or  to  no  purpose,  if 
we  speak  of  God  being  good,  just,  merciful,  etc.,  without 
trying  ourselves  to  be  good,  just,  merciful,   etc.     We 
therefore  must  show  a  loving  nature,  we  must  be  merci- 
ful to  others'  faults,  forbearing  with  their  short-comings, 
and  forgiving  when  we  have  been  wronged.     For  He  is 
merciful,  forbearing  and  forgiving. 

*4.  We  are  children  of  God.  We  are  called  by  His 
name.  When  we  do  wrong,  we  disgrace  or  profane  His 
name.  Hence  a  disgraceful  act  is  called  Chilul  Hashem, 
a  profanation  of  the  Name. 

5.  And  just  as  all  the  members  of  a  family  feel  any 
disgrace  that  any  one  of  them  incurs,  so  when  any  He- 
brew does  wrong,  the  disgrace  is  felt  by  all  Jews. 

6.  We  are  known  as  the  people  of  God-     We  as- 
sume His  name  in  vain  unless  we  obey  His  Laws. 

7.  We  take  or  assume  His  name  in  vain  if  we  call 
ourselves  Jews  but  live  like  heathens,  without  ever  pray- 
ing to  God  to  acknowledge  His  power,  to  declare  our 
needs,  or  to  thank  Him  for  His  blessings. 

8.  We  tnke  or  assume  His  name  in  vain  if  we  call 
ourselves  Jews  but  adopt  non-Jewish  religious  customs 
or  observances. 

Giapter  21. 


60  THE  JEWISH   RELIGION 

9.  We  take  or  assume  His  name  in  vain  if  we  speak 
of  His  goodness  to  all  creatures  and  His  laws  of  kindness 
to  animals  unless  we  also  are  good  and  kind  to  them. 

10.  We  take  or  assume  His  name  in  vain  when  we 
call  ourselves  by  His  name  and  say  we  are  His  children 
or  His  people,  while  for  our  convenience  or  ease  we  neg- 
lect religious  duties  which  He  has  commanded  us. 

ii.  And  we  take  or  assume  His  name  in  vain,  when 
we  invent  excuses  to  justify  our  neglect  or  disobedience 
of  His  LawSj,  as  if  our  wisdom  were  greater  than  His. 

BIBLE  QUOTATIONS. 

2.  To  reverence  this  glorious  and  awe-inspiring  Name,  the 
Lord  thy  God. — Deut.  xxviii,  58. 

Ye  shall  not  swear  by  My  Name  falsely,  neither  shalt  thou 
profane  the  name  of  thy  God.     I  am  the  Lord. — Lev.  xix,  12. 
I  will  be  sanctified  by  them  that  come  nigh  to  Me. — Lev,  x,  3. 
Serve  the  Lord  with  reverence. — Psalm  ii,  u. 

3.  Ye  shall  walk  after  the  Lord  your  God,  and  reverence 
Him,  and  keep  His  commandments  and  oBey  His  voice ;  and  ye 
shall  serve  Him  and  cleave  to  Him. — Deut.  xiii,  4. 

4.  Ye  are  the  children  of  the  Lord  your  God. — Deut.  xiv,  I. 
We  are  called  by  Thy  name. — Jerem.  xiv,  9. 

Ye  shall  not  profane  My  holy  name,  but  I  will  be  sanctified 
in  the  midst  of  the  children  of  Israel.  I  am  the  Lord  who  hal- 
loweth  you. — Lev.  xxii,  32. 

6.  Thou  art  My  people. — Isa.  Ii.  16. 

I  will  be  their  God  and  they  shall  be  My  people. — Ezek. 
xxxvii,  27. 

7.  Evening,  morn  and  noon  will  I  pray  and  cry  aloud,  and 
He  will  hear  my  voice. — Psalm  Iv,  17. 

8.  Take  heed  to  thyself  ....  lest  thou   seek  after  their 
gods,  saying,  how  do  these  nations  serve  their  gods,  I  will  do 
so  likewise. — Deut.  xii,  30. 

9.  A  righteous  man  regardcth  the  life  of  his  beast. — Prov. 
xii,  10. 

10.  A  son  honoreth  his   father  and  a  servant  his  master. 
If  then  I  be  a  Father  where  is  Mine  honor,  and  if  I  be  a  Master, 
where   is   My   respect?   saith  the  Lord  of  Hosts,   unto   you,   O 
priests,  that  despise  My  name. — Mai.  i,  6. 

11.  Woe   unto  them  that  are  wise  in  their  own  eyes  and 
prudent  in  their  own  sight. — Isa.  v,  21. 


ETHICALLY   PRESENTED.  6l 

C  PI  AFTER    XXIV. 

THE  FOURTH  COMMANDMENT. 

1.  Remember  the  Sabbath  Day  to  keep  it  holy. 

2.  Six  days  shalt  thou  labor  and  do  all  thy  work. 
But  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God. 
On  it,  thou  shalt  not  do  any  work,  neither  thou,  nor  thy 
son,  nor  thy  daughter,  nor  thy  man-servant,  nor  thy 
maid-servant,  nor  thy  cattle,  nor  thy  stranger  that  is 
wihin  thy  gates.  For  in  six  days  the  Lord  made  the 
heavens  and  the  earth,  the  sea,  and  all  that  is  in  them, 
and  rested    on    the    seventh    day;  wherefore  the  Lord 
blessed  the  seventh  day  and  hallowed  it. 

3.  The  Sabbath  is  for  rest  from  work  of  all  kinds 
and  for  a  day  for  special  religious  duties. 

4.  These  religious  duties  include  family  worship, 
or  attendance  at  a  House  of  Prayer;  sacred  readings, 
which  mean  reading  the  Bible  or  any  religious  book,  or 
hearing  a  sermon. 

5.  The  Sabbath  is  the  first  of  the  six  assembly  days 
or  seasons  commanded  by  the  Lord   (see  Chapter  xii, 
No-  9)  for  holy  assembly  and  readings. 

6.  The  remainder  of  the  Sabbath  day  after  these 
sacred  duties  may  be  devoted  to  any  recreation  that  is  in 
keeping  with  the  sanctity  of  the  day,  which  does  not  in- 

"Volve  work  for  us  or  our  employes,  and  which  does  not 
fatigue  the  body  or  the  mind. 

^7.     The  institution  of  the  Sabbath  closes  the  Bible 
account  of  the  creation  of  the  v/orld.    This  shows,  first, 


62  THE   JEWISH    RELIGION 

that  the  Sabbath  is  part  of  God's  plan  of  creation;  sec- 
ondly, that  the  seventh-day  Sabbath  is  binding  upon  all 
mankind  and  not  upon  Jews  only. 

8.  We   have   three   natures,   physical,   mental   and 
spiritual.     Our   physical    and    mental    natures    are    con- 
stantly employed  during  the  six  days  of  work.     The  sev- 
enth day,  or  Sabbath,  gives  them  rest  and  opportunity  to 
be  refreshed.     OUT  spiritual  nature  is  to  be  specially  at- 
tended to  on  the  seventh  day,  when  our  ordinary  work 
will  not  interrupt  or  prevent. 

9.  Physical  and  mental  powers  alone  cannot  build 
character  or  ensure  happiness.     Spiritual  development  is 
also  needed-     Hence  the  Sabbath  is  necessary  for  our 
happiness.     And  as  God  created  earth  to  be  a  scene  of 
human  happiness  as  well  as  righteousness,  the  institu- 
tion of  the  Sabbath  was  a  necessary  part  of  His  plan 
of  creation. 

10.  To  pass  the  Sabbath  Day  as  merely  a  day  of 
leisure  or  for  rest  from  work  is  to  misunderstand  the  true 
sacredness  of  the  day.     The  Sabbath  is  not  properly  ob- 
served unless  we  utilise  some  portion  of  it  to  bring  our 
souls  nearer  to  God  by  communion  with  Him ;  that  is,  by 
worship,  or  by  sacred  exercises,  etc. 

n.  The  keeping  of  the  Sabbath  is  connected  with 
the  commands  to  reverence  the  sanctuary  and  to  respect 
our  parents,  implying  that  the  Sabbath  is  a  day  when  re- 
spect should  be  shown  to  the  sanctuary  or  place  of  wor- 
ship by  our  attending  service,  and  to  our  parents  by  gath- 
ering around  them  in  the  home. 

12.  The  weekly  gathering  in  the  place  of  worship 
helps  to  unite  us  as  a  congregation  or  community.  The 
weekly  gathering  in  the  home  helps  to  unite  us  as  a  fam- 
ily. 

BIBLE  QUOTATIONS. 

3.  Six  days  shall  thou  do  thy  work  and  on  the  seventh  day 
thou  shalt  rest;  that  thine  ox  and  thine  ass  may  rest,  and  the 
son  of  thy  handmaid  and  the  stranger  may  be  refreshed. — Exod. 
xxiii,  12. 

The  seventh  day  is  the  Sabbath  of  the  Lord  thy  God ;  on 
it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy  maid- 
servant, nor  thine  ox,  nor  thine  ass,  nor  any  of  thy  cattle,  nor 


ETHICALLY    PRESENTED.  63 

thy  stranger  that  is  within  thy  gates ;  that  thy  manservant  and 
thy  maidservant  may  rest  as  well  as  thou. — Deut.  v,  14. 

And  it  shall  come  to  pass  that  ....  from  one  Sabbath  to 
another,  shall  all  flesh  come  to  worship  before  Me,  saith  the 
Lord. — Isa.  Ixvi,  23. 

5.  See  Chapter  xii,  Holy  Days  and  Festivals,  quotation  3. 

6.  If  thou  turn  away  thy  foot  from  the  Sabbath,  from  doing 
thy  pleasure  on  My  holy  day;  and  call  the  Sabbath  a.  delight, 
the  holy  of  the  Lord,  honorable ;  and  shall  honor  Him,  not  doing 
thine  own  ways,  nor  finding  thine  own  pleasure,  nor  speaking 
vain  words,  then  shalt  thou  delight  thyself  in  the  Lord. — Isa. 
Iviii,  13,  14. 

7.  And  the  heavens  and  the  earth  were  finished,  and  all 
their  host  ....  And  God  blessed  the  seventh  day  and  sanctified 
it;  because  that  on  it  He  ceased  from  all  His  work  which  God 
created  to  make. — Gen.  ii,  1-3. 

9.  Not  by  bread  alone,  but  by  all  that  proceedeth  out  of  the 
mouth  of  the  Lord,  doth  man  live. — Deut.  viii,  3. 

II.  Ye  shall  keep  My  Sabbaths  and  reverence  My  Sanctuary. 
I  am  the  Lord. — Levit.  xxvi,  2. 

Ye  shall  respect  every  one  his  father  and  his  mother  and 
keep  My  Sabbaths.  I  am  the  Lord  your  God. — Levit.  xix,  3. 


.CHAPTER    XXV. 

THE   FIFTH   COMMANDMENT. 

Honor  thy  father  and  thy  mother  that  thy  days  may 
be  lengthened  in  the  land  which  the  Lord  thy  God  giveth 
thee. 

1.  Our  parents  love  us,  they  sacrifice  themselves, 
and  think  and  work  only  for  our  benefit.     We  must 
therefore  love  them  in  return  and  honor  them. 

2.  We  honor  them  by  always  respecting  them  and 
by  always  cheerfully  obeying  their  wishes. 

3.  We  must  honor  their  memory  when  they  are 
dead.     For  us  to  do  what  they  would  disapprove  of 
were  they  living,  is  to  insult  their  memory. 


64  THE   JEWISH    RELIGION 

4.  Just  as  we  are  to  honor  our  parents  for  what 
they  are  to  us  and  what  they  do  for  us,  so  we  must  honor 
all  who  by  reason  of  age,  duties  or  position,  deserve  our 
respect. 

5.  We  must  honor  ministers  of  religion  who  teach 
us  our  holiest  duties  by  their  instruction  and  example. 

6.  We  must  honor  the  aged,  and  "rise  up  before 
the  hoary  head.'' 

7-  We  must  honor  the  learned  because  of  their  ex- 
perience or  knowledge. 

8.  We  must  respect  our  teachers  and  those  who  are 
in  authority  by  reason  of  their  position. 

*9.  To  honor  parents,  ministers  of  religion,  the 
aged,  the  learned,  our  teachers  and  authorities  is  a  sign 
of  the  highest  type  of  true  manliness,  and  of  true  woman- 
liness. 

10.  Respect  for  parents  is  essential  to  the  welfare 
of  society.     As  the  state  is  founded  upon  society,  respect 
to  parents  becomes  of  the  highest  importance.     Hence 
the  expression  "that  thy  days  may  be  lengthened  in  the 
land" — =for  no  nation  can  be  long  in  its  land  if  respect  is 
not  shown  to  parents  and  to  all  to  whom  honor  is  due. 

11.  Anarchy,   or  the  absence  of  respect  for  au- 
thority, always  brings  ruin. 

12.  Respect  for  all  the  authorities  is  insisted  upon 
in    the    Bible.     Rulers,    judges — all    officials    must    be 
treated  with  due  deference.      It  is  even  forbidden  to 
speak  disparagingly  of  them* 

BIBLE  QUOTATIONS. 

I.  Honor  thy  father  and  thy  mother,  as  the  Lord  thy  God 
hath  commanded  thee;  that  thy  days  may  be  prolonged,  and  that 
it  may  go  well  with  thee,  in  the  land  which  the  Lord  thy  God 
giveth  thee. — Deut.  v,  16. 

5.  Let  there  be  peace  to  those  who  love  thy  law, — Psalm 
Cxix,  165, 


ETHICALLY    PRESENTED.  65 

6.  Thou  shalt  rise  vp  before  the  hoary  head  and  thou  shalt 
honor  the  face  of  the  old. — Lev.  xix,  30. 

7.  Bow  down  thine  ear  and  hear  the  words  of  the  wise. — 
Prov.  xxii,  17.  * 

8.  From   all   my   teachers    I    gain    understanding. — Psalms 
cxix,  99. 

My  son,  fear  thou  the  Lord  and  the  king.  Meddle  not  with 
them  that  love  change. — Prov.  xxiv,  21. 

12.  Curse  not  the  ruler,  no,  not  in  thy  thought. — Eccles. 
x,  20. 

Thou  shalt  not  curse  the  authorities. — Ex.  xxii,  28. 

Thou  shalt  not  curse  a  ruler  among  thy  people. — Ex.  xxii,  28. 


CHAPTER    XXVI. 

THE  SIXTH   COMMANDMENT. 

Thou  shalt  not  murder. 
•*'    M 

1.  Human  life  is  sacred.    We  may  not  take  a  man's 

life  unless  he  is  a  murderer  or  guilty  of  some  other  cap- 
ital offence. 

2.  Wars  are  not  countenanced  by  our  religion,  ex- 
cept to  defend  our  liberties,  lives  or  homes  or  to  stamp 
out  certain  crimes. 

3.  We  may  not  kill  a  man's  good  name  or  reputa- 
tion, nor  attack  his  honor. 

4.  We  do  so  when  we  act  as  tale-bearer  or  slan- 
derer. 

*S-     We  may  not  kill  a  man's  business. 

6.  We  do  this  by  speaking  ill  of  him,  by  taking  ad- 
vantage of  him,  by  taking  his  trade  away  from  him,  or 
by  taking  from  him  the  last  fraction  of  what  he  owes  us, 
if  by  so  doing  we  ruin  him. 

7.  Ignorance  on  our  part  is  no  excuse.     We  must 
make  it  our  business  to  know  what  we  ought  to  know. 


66  THE  JEWISH   RELIGION 

8.  Jewish  law  makes  it  very  difficult  to  inflict  the 
penalty  of  death  by  decision  of  a  court. 

9.  If,  after  all  the  precautions,  the  sentence  of  death 
be  pronounced,  the  culprit  is  drugged  before  the  pen- 
alty is  inflicted,  so  as  not  to  be  conscious  of  the  pain  of 
execution. 

10.  Respect  for  human  life  carries  with  it  respect 
for  any  one's  livelihood.     We  may  not  make  it  hard  for 
others  to  live  by  reason  of  our  own  greed. 

BIBLE  QUOTATIONS. 

2.  But   God   said   unto  me,   Thou   shalt  not  build   a  house 
for  My  name,  because  thou  hast  been  a  man  of  war  and  hast 
shed  blood. — I.  Ch.  xxviii,  3. 

3.  Devise  not  evil   against  tny  neighbor. — Prov.   iii,  29. 

4.  Whoso  secretly  slandereth  his  neighbor,  him  will  I  cut 
off. — Psalm  ci,  5. 

6.  I  will  not  turn  away  the  punishment  of  them    .    .    .    that 
pant  after  the  dust  of  the  earth  on  the  head  of  the  poor. — Amos 

ii>  5-7- 

My  lips  shall  not  speak  wickedness,  nor  my  tongue  utter 
deceit. — Psalm  xxvii,  4. 

Thou  shalt  not  stand  up  against  the  blood  of  thy  neighbor. 
- — Levit.  xix,  16. 

The  innocent  and  the  righteous  slay  thou  not;  for  I  will 
not  justify  the  wicked.— Lev.  xxiii,  7. 

The  Lord  hateth  hands  that  shed  innocent  blood. — Prov. 
vi,  16-17. 

7.  If  thou  forbear  to  rescue  those  that  are  doomed  to  death 
and  nigh  to  be  slain ;  if  thou  sayest,  Lo,  we  knew  it  not,  doth 
not   He   who   weigheth  the  heart   consider   it?      And   He  that 
keepeth  thy  soul,   doth  not   He  know  it?     And  shall   He  not 
render  to  every  man  according  to  his  works? — Prov.  xxiv,  11-12. 

10.  Woe  unto  them  that  join  house  to  house,  that  lay  field 
to  field,  till  there  be  no  place,  that  there  may  be  placed  alone 
in  the  midst  of  the  earth. — Isa.  v,  8. 

He  that  withholdeth  corn,  the  people  shall  curse  him. — Prov. 
xi,  26. 


ETHICALLY  PRESENTED.  67 

CHAPTER    XXVII. 

THE    SEVENTH    COMMANDMENT. 
Thou  shall  not  commit  adultery. 

1.  This  forbids  a  man  marrying  another  man's  wife 
or  a  woman  marrying  another  woman's  husband. 

2.  Because  husband  and  wife  must  give  their  com- 
plete love  to  each  other  and  must  seek  each  other's  hap- 
piness unceasingly.    And  they  must  give  their  undivided 
and  constant  care  to  their  children. 

3.  This  commandment  includes  all  the  commands  to 
lead  pure  lives. 

4.  Our  thoughts  must  be  pure ;  then  our  words  and 
deeds  will  be  pure. 

*5.     Indecent  conduct  destroys  true  manliness  or  true 
womanliness  of  character. 

6.  No  honorable  or  God-fearing  man  ever  uses  in- 
decent words. 

7.  Modesty  is  the  priceless  ornament  of  true  man- 
hood and  womanhood. 

8.  We  are  forbidden  to  marry  certain  near  rela- 
tives. 

9.  Because  our  children  would  be  weak  mentally  or 
physically  or  both ;  or  they  would  be  born  deformed. 

10.  Their  lives  and  the  lives  of  those  around  them 
would  then  be  saddened,  and  their  happiness  would  al- 
ways be  incomplete. 

11.  Holiness  of  life  is  the  aim  of  our  religion. 

12.  Therefore  the  high-priest,  when  officiating  on 
the  most  sacred  occasions,  wore  on  his  forehead,  oppo- 
site the  brain,  the  seat  of  thought,  a  plate  on  which  was 
inscribed  the  sentence  "Holy  to  the  Lord."     (See  Chap, 
viii.) 

13-    Our  conduct  must  be  "Holy  to  the  Lord." 


68  THE   JEWISH    RELIGION 

BIBLE   QUOTATIONS. 

3.  Ye  shall  be  holy,  for  I,  the  Lord  your  God,  am  holy. — 
Lev.  xix,  i. 

4.  Who  shall  ascend  to  the  mountain  of  the  Lord,  and  who 
shall   stand   in   His   holy  place?      He   that  hath   innocent  hands 
and  a  pure  heart. — Psalmi  xxiv,  3-4. 

Create  in  me  a  pure  heart,  and  renew  a  right  spirit  within 
me. — Psalm  li,  10. 

The  thoughts  of  the  wicked  are  an  abomination  unto  the 
Lord. — Prov.  xv,  26. 

The  thought  of  folly  is  sin. — Prov.  xxiv,  9. 

I,  the  Lord,  search  the  heart. — Jer.  xvii,  10. 

Search  me,  O  God,  and  know  my  heart ;  try  me  and  know 
my  innermost  thoughts,  and  see  if  there  be  any  wicked  way  in 
me,  and  lead  me  in  the  way  of  eternity. — Psalm  cxxxix,  23-24. 

5.  Turn  ye  now  every  one  from  his  evil  way,  and  make  your 
ways  and  your  doings  good. —  Jerem.  xviii,  n. 

6.  The  lips  of  the  righteous  know  what  is  acceptable ;  but 
the  mouth  of  the  wicked  speaketh  frowardness. — Prov.  x,  32. 

7.  He  hath  shown  thee,  O  man,  what  is  good.     And  what 
doth  the  Lord  require  of  thee,  but  to   do  justly,   and  to  love 
mercy,  and  to  walk  modestly  with  thy  God. — Micah  vi,  8. 

As  a  jewel  of  gold  in  a  swine's  nose,  so  is  a  fair  woman 
without  discretion. — Prov.  xi,  22. 


CHAPTER    XXVIII. 

THE  EIGHTH  COMMANDMENT. 
Thou  shalt  not  steal. 

1.  This  forbids  us  taking  anything  wrongfully. 

2.  We  are  commanded  to  be  scrupulously  honest 
and  honorable  in  all  our  dealings. 

3.  We  may  not  cheat,  nor  deceive,  nor  deal  falsely, 
nor  lie  one  to  another. 

4.  We  may  not  steal  anyone's  honor  or  good  name 
by  slander. 


ETHICALLY    PRESENTED.  69 

5.  We  may  not  steal  anyone's  confidence;  that  is, 
gain  a  person's  trust  and  then  betray  it. 

6.  We  rob  God  when  we  withhold  from  Him  our 
"tithes  and  offerings-" 

7.  Tithe  means  the  tenth  part.    The  tenth  part  of 
our  income  should  be  devoted  to  charity  or  to  other  ser- 
vice of  God. 

8.  An  offering  in  Hebrew  is  called  "Korban."     The 
word   means   "a   drawing  near,"   "an   approach."     Any 
righteous  act  by  which  we  draw  near  to  God,  any  sacri- 
fice of  self  for  holy  purpose,  is  an  offering  or  sacrifice  in 
the  Bible  sense  of  the  word. 

9.  It  is  not  what  we  give,  nor  the  value  of  what  we 
give,  it  is  not  what  a  sacrifice  costs  us  that  God  regards. 
It  is  the  motive  that  impels  us  which  alone  is  acceptable 
to  God  and  which  alone  can  bring  our  souls  near  to  Him. 

10.  God  knows  what  we  can  afford  to  give  and 
what  sacrifice  of  time,  strength  or  thought  we  can  make 
for  His  sake  or  for  our  fellow-being. 

II-  To  excuse  ourselves  from  giving  or  from  help- 
ing to  the  fullest  extent  of  our  powers,  is  trying  to  de- 
ceive God.  He  knows  our  hearts. 

*I2.  We  may  not  rob  ourselves.  We  rob  ourselves 
of  health  when  we  disobey  the  laws  of  food,  exercise  or 
proper  rest.  Long  life,  well  lived,  is  a  blessing. 

13.  We  rob  ourselves  of  the  respect  due  to  us  when 
we  are  guilty  of  wrong-doing. 

14.  We  rob  ourselves  of  true  happiness  when,  by 
reason  of  our  disobedience,  we  are  not  at  peace  with 
God. 

15.  We  rob  the  poor  when  we  do  not  give  in  charity 
what  God  knows  we  can  afford  to  give. 


7O  THE   JEWISH    RELIGION 

16-  Stealing  a  human  being  and  selling  him  into 
slavery  is  a  capital  crime  in  pur  religion. 

17.  An  escaped  slave  may  not  be  given  back  to  his 
former  owner. 

BIBLE  QUOTATIONS. 

2.  Keep  thee  far  from  a  false  matter. — Exod.  xxii,  7. 
Lord,  who  shall  abide  in  Thy  tabernacle?     Who  shall  dwell 

in  Thy  holy  hill  ?  He  that  walketh  uprightly,  and  worketh 
righteousness,  and  speakefh  the  truth  in  his  heart.  —  Psalm 
xv,  1-2. 

He  that  backb'iteth  not  with  his  tongue,  nor  doeth  evil  to 
his  neighbor,  nor  taketh  up  a  reproach  against  his  neighbor.  3. 

Who  shall  ascend  into  the  hill  of  the  Lord?  or  who  shall 
stand  in  His  holy  place?  He  that  hath  clean  hands  and  a  pure 
heart ;  who  hath  not  lifted  up  his  soul  unto  vanity,  nor  sworn 
deceitfully. — Psalm  xxiv,  3-4. 

3.  Ye  shall  not  steal,  neither  deal  falsely,  neither  lie  one 
to  another. — Levit.  xix,  u. 

Thou  shalt  not  defraud  thy  neighbor  neither  rob  him. — Levit. 
xix,  13. 

Thou  shalt  have  a  perfect  and  a  just  weight;  a  perfect  and 
a  just  measure  shalt  thou  have. — Deut.  xxv,  15. 

4.  He  that  uttereth  a  slander  is  a  fool. — Prov.  x,  18. 
Death  and  life  are  in  the  power  of  the  tongue. — Prov.  xviii, 

21. 

5.  And  Absalom  stole  the  hearts  of  the  men  of  Israel. — • 
II.  Sam.  xv,  6. 

6.  Will  a  man  rob  God?     Yet  ye  have  robbed  Me.     But 
ye  say,  Wherein  have  we  robbed  Thee?     In  tithes  and  offerings. 
—Mai.  iii,  8. 

7.  The    tenth    part    shall    be    holy    to    the    Lord.  —  Levit, 
xxvii,  32. 

8.  Behold  to  obey  is  better  than  sacrifice,  and  to  hearken 
than  the  fat  of  rams. — I.  Sam.  xv,  22. 

•  Deal  out  thy  bread  to  the  hungry,  bring  the  outcast  poor  to 
thy  house,  clothe  them  that  need  to  be  clothed,  hide  not  thyself 
from  thine  own  flesh. — Isa.  Iviii,  7. 

I  am  the  Lord  who  exerciseth  loving-kindness,  judgment 
and  righteousness  on  earth,  for  in  these  things  I  delight,  saith 
the  Lord. — Jerem  ix,  24. 


ETHICALLY   PRESENTED.  Jl 

9.  He  who  formeth  their  heart  alike,  understandeth  all  their 
works.— Psalm  xxxiii,  15. 

The  Lord  looketh  on  the  heart. — I.  Sam.  xvi,  7. 
I  know  also,  O  my  God,  that  Thou  triest  the  heart.— I. 
Chron.  xxix,  17. 

10.  I  will  not  offer  offerings  unto  the  Lord  my  God  of  that 
which  doth  cost  me  nothing. — II.  Sams  xxiv,  24. 

All  things  come  of  Thee,  and  of  Thine  own  do  we  give 
Thee. — I.  Chron.  xxix,  14. 

What  shall  I  render  unto  the  Lord  for  all  His  benefits 
towards  me  — Psalm  cxvi,  12. 

When  ye  offer  a  sacrifice  of  thanksgiving  unto  the  Lord, 
offer  it  willingly. — Levit.  xxii,  29. 

(These  punish'ments  will  overtake  thee)  ....  because  thou 
servedst  not  the  Lord  thy  God  with  joyfulness  and  with  gladness 
of  heart,  for  the  abundance  of  all  things. — Deut.  xxvii,  47. 

11.  I,  the  Lord,  search  the  heart. — Jerem.  xvii,  10. 

12.  Teach  us  to  number  our  days. — Psalm  xc,  12. 

This  shall  ye  eat  ....  This  shall  ye  not  eat  ....  Do 
not  defile  yourselves. — Levit.  x,  2,  9,  13,  42,  44,  etc. 

O  my  God,  take  me  not  away  in  the  midst  of  my  days.— 
Psalm  cii,  24. 

With  long  life  will  I  satisfy  himi — Psalm  xci,  15. 

O  Lord,  by  these  things  men  live,  and  in  all  these  things  is 
the  life  of  my  spirit. — Isa.  xxxviii,  16. 

13.  The  wrongdoer  cometh  to  shame. — Prov.  xiii,  5. 

14.  There  is  no  peace,  saith  my  God,  to  the  wicked. — Isa. 
Ivii,  21. 

15.  If  there  be  among  you   a  poor  man  ....  thou  shalt 
not  harden  thine  heart,  nor  shut  thy  hand  from  thy  poor  brother. 
— Deut.  xv,  7. 

But  thou  shalt  open  thy  hand  wide  unto  him;  thou  shalt 
surely  lend  him  sufficient  for  his  need  in  that  which  he  lacketh. 
—Deut.  xv,  8. 

Thou  shalt  surely  give  him,  and  thine  heart  shall  not  be 
grieved  when  thou  givest  unto  him.  Because  for  this  the  Lord 
thy  God  will  bless  thee  in  all  thy  works,  and  in  all  which  thou 
puttest  thine  hand  unto. — Deut.  xv,  10. 

Blessed  is  the  man  that  considereth  the  poor. — Psalm  xli,  I. 

He  that  hath  mercy  on  the  poor,  happy  is  he. — Prov.  xiv,  21. 

He  that  hath  pity  on  the  poor  londeth  unto  the  Lord,  and  that 
which  he  hath  given  him  will  He  pay  him  again. — Prov.  xix,  17. 


72  THE   JEWISH    RELIGION 

He  that  giveth  to  the  poor  shall  not  lack,  but  he  that  hideth 
his  eyes  shall  have  many  a  sorrow. — Prov.  xxviii,  27. 

He  that  oppresseth  the  poor  reproacheth  his  Maker,  but  he 
that  honoreth  Uiml  is  kind  to  the  poor. — Prov.  xv,  31. 

Whoso  mocketh  the  poor  reproacheth  his  Maker,  and  he  that 
is  glad  at  calumnies  shall  not  be  unpunished. — Prov.  xvii,  5. 

16.  He  that  stealeth  a  man  and  selleth  him,  and  he  be  found 
in  his  hand,  he  shall  surely  die. — Exod.  xxi,  16. 

17.  Thou  shalt  not  deliver  unto  his  master  the  servant  who 
hath  escaped  from  his  master  unto  thee. — Deut.  xxiii,   15. 

He  shall  dwell  with  thee,  even  among  thee,  in  the  place 
which  he  shall  choose,  in  one  of  thy  gates  where  it  liketh  him 
best;  thou  shalt  not  oppress  him. — Deut.  xxiii,  16. 


C  PI  AFTER    XXIX. 

THE  NINTH  COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

1.  This  commandment  commands  us  to  speak  the 
truth  about  each  other  at  all  times. 

2.  It  forbids  us  to  deceive  our  neighbor,  for  decep- 
tion means  expressing  what  is  false. 

3.  It  forbids  us  to  make  untruthful  excuses,  excuses 
which  are  only  partly  true,  or  to  exaggerate  or  to  conceal 
any  part  of  the  truth. 

4.  It  commands  us  to  keep  our  word.     Whatever 
we  promise  to  do,  we  must  do-     Otherwise  we  deceive 
people  by  our  words,  and  at  the  same  time  bear  witness 
against  ourselves;  for  we  prove  ourselves  untruthful. 

5.  We  also  bear   false   witness   against  ourselves 
when  we  pretend  to  be  what  we  are  not. 

*6.     We   bear    false    witness    against    our   neighbor 
when  we  are  guilty  of  hypocrisy,  backbiting,  slur,  unjust 


ETHICALLY   PRESENTED.  73 

criticism,  unkind  or  inconsiderate  remarks  that  are  un- 
deserved, or  silently  hear  such  without  protest. 

7.  We  sometimes  destroy  a  person's  reputation  or 
steal  from  him  respect  due  to  him  or  bear  false  witnesss 
against  him,  by  a  mere  sign  or  gesture,  by  a  shrug  or  a 
mockery,  and  even  by  keeping  silence  when  his  character 
is  assailed. 

8.  We  also  bear  false  witness  against  our  neighbor 
when,  while  pretending  to  joke,  we  say  or  intimate  some- 
thing against  his  character  or  ability. 

9.  Those  who  pull  others  to  pieces  in  our  presence 
will  pull  us  to  pieces  in  our  absence. 

10.  Never  trust  a  backbiter. 

11.  We  bear  false  witness  against  ourselves,  our 
neighbor  and  our  God  when  we  refuse  help  which  we  can 
afford  to  give. 

12.  Also  if  we  refuse  to  subscribe  to  charities  or  to 
communal  institutions  when  we  do  not  hesitate  to  spend 
money  for  our  own  pleasure. 

13.  And  when  without  sufficient  excuse,  we  stay 
away  from  public  worship  on  the  days  on  which  God 
commands  us  to  assemble — Sabbaths,  Rosh  Hashana  or 
New  Year,  Kipur  or  Day  of  Atonement,  Pesach  or  Pass- 
over, Shabuoth  or  Feast  of  Weeks  and  Succoth  or  Taber- 
nacles. 

14.  We  bear  false  witness  against  our  religion  when 
we  call  ourselves  Jews  of  Jewesses  while  we  live  un Jewish 
lives  or  break  Jewish  Law. 

15.  We  bear  false  witness  against  our  God  when 
we  do  not  stand  up  for  God  and  the  Right. 

BIBLE  QUOTATIONS. 

1.  Speak  ye,  everyone,  the  truth  to  his  neighbor.     Execute 
the  judgment  of  truth  and  peace  in  your  gates. — Zech,  viii,  16. 

Love  ye  the  truth  and  the  peace. — Zech.  viii,  19. 

2.  The  vile  person   speaketh  what  is  vile,  his   heart  con- 
trives iniquity,  to  practise  hypocrisy. — Isa.  xxxii,  6. 

I  hate  every  false  way. — Psalm  cxix,  104. 
The   Lord   hateth   a   false   witness   that   speaketh   lies,   and 
him  that  soweth  discord  among  brethren.— Prov.  vi,  6,  19. 


74  THE   JEWISH    RELIGION 

3.  Let  them  hear  and  say,  it  is  the  truth. — Isa.  xliii,  9. 
Say  nothing  biit  the  truth. — II.  Kings  xviii,  15. 

Buy  the  truth  and  sell  it  not. — Prov.  xxiii,  23. 

4.  That  which  goeth  out  of  thy  lips  thou  shalt  keep  and 
do. — Deut.  xxiii,  23. 

5.  My  words  shall  not  be  false. — Job  xxxvi,  4. 

6.  What    is   the   hope    of   the   hypocrite,    though   he   hath 
gained,  when  God  taketh  away  his  soul  — Job  xxvii,  8. 

Will  God  hear  his  cry  when  trouble  cometh  upon  him? — 
Job  xxvii,  9. 

The  north  wind  driveth  away  rain ;  so  an  angry  counten- 
ance a  backbiting  tongue. — Prov.  xxv,  23. 

A  wounded  spirit  who  can  bear? — Prov.  xviii,  14. 

7.  They  laughed  them  to  scorn  and  mocked  them;  never- 
theless some  of  Asher,  Menasseh  and  Zebulon  humbled  them- 
selves.— II.  Chron.  xxx,  n. 

They  mocked  the  messengers  of  God  and  despised  his  words 
and  misused  His  prophets. — II.  Chron.  xxxvi,  16. 

8.  As  a  madman  who  casteth  firebrands,  arrows  and  death, 
so  is  he  that  deceiveth  his  neighbor  and  saith,  am  I  not  in  sport? 
— Prov.  xxvi,  18,  19. 

10.  Trust  not  in  lying  words. — Jerem,  vii,  4. 

11.  Withhold  not  good  from  them  to  whom  it  is  due,  when 
it  is  in  the  power  of  thine  hand  to  do  it. — Prov,  iii,  27. 

12.  Speak  unto  the  children  of  Israel,  that  they  bring  Me 
an  offering,  of  everyone  that  giveth  it  willingly  with  his  heart  ye 
shall  take  -My  offering. — Exod.  xxv,  2. 

13.  These  are  the   assembly  days  of  the  Lord,   even  holy 
convocations,  ye  shall  proclaim  in  their  seasons. — Lev.  xxiii,  4. 
xxiii,  4. 

14.  Ye  say,  the  table  of  the  Lord  is  contemptible. — Mai.  i,  7. 
But  ye  profane  My  name,  in  that  ye  .say,  the  table  of  the 

Lord  is  polluted,  and  the  fruit  thereof,  even  His  meat,  is  con- 
temptible.— Mai.  i,  12. 

Ye  say  also,  what  a  weariness  it  is. — Mai.  i,  13. 

Ye  say,  It  is  vain  to  serve  God,  and  what  profit  is  it  that 
we  keep  His  ordinances,  and  that  we  walk  mournfully  before 
the  Lord  of  Hosts? — Mai.  iii,  14. 


ETHICALLY   PRESENTED.  75 


CHAPTER     XXX. 

THE  TENTH  COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt 
not  covet  thy  neighbor's  wife,  nor  his  manservant,  nor  his 
maidservant,  nor  his  ox,  nor  his  ass,  nor  anything  that  is 
thy  neighbor's. 

1.  To  desire  anything  that  our  neighbor  has,  makes 
us  discontented  and  leads  us  to  envy  or  jealousy. 

2.  It  may  also  lead  us  into  committing  a  crime  in 
order  to  gain  what  we  covet. 

3.  We  must  be  contented  with  what  God  has  given 
us. 

4.  Happiness  does  not  depend  upon  what  we  have, 
but  upon  what  we  are. 

5.  We  cannot  be  happy  if  we  are  envious  or  jealous. 

*6.  Wealth  brings  temptations  and  usually  leads  to 
selfishness.  The  children  of  wealthy  parents  are  espe- 
cially liable  to  grow  up  selfish,  through  indulgence  or 
through  ignorance  of  others'  wants.  The  better  qualities 
of  their  manhood  or  womanhood  are  sometimes  unde- 
veloped. 

7.  This  command  also  teaches  that  we  can  sin  in 
thought,  since  we  can  sin  by  coveting  or  wishing  for 
anything  not  ours. 

8.  Unjust  thoughts,  impure  thoughts,  and  all  other 
sinful  thoughts  must  be  instantly,  constantly  and  rigor- 
ously suppressed. 

9.  Otherwise  they  will  grow  stronger  and  stronger. 

10.  Evil  thoughts  if  unchecked,  will  surely  become 
evil  deeds. 

1 1.  We  are  what  our  thoughts  are.     Pure  and  noble 
thoughts  mean  pure  and  noble  character.     Unrighteous 
thoughts  will  mean  'Unrighteous  lives. 


?  THE   JEWISH    RELIGION 

12-     We  cannot  help  wrong-  thoughts  coming  to  us. 
But  we  can  help  allowing  them  to  remain  in  our  minds. 

13.  We  can  conquer  evil  thoughts.     God  told  Cain 
that  we  can  subdue  sin  instead  of  sin  conquering  us. 

14.  "Take  great  care  of  your  souls,"  is  a  Bible  com- 
mand.   We  cannot  keep  our  souls  pure  if  we  indulge  in 
evil  thoughts. 

BIBLE   QUOTATIONS. 

1.  Woe  unto  him  that  coveteth. — Hab.  ii,  9. 

Give  me  neither  property  nor  riches,  feed  me  with  the  food 
assigned  to  me. — Prov.  xxx,  9. 

Envy  slayeth  the  silly  person. — Job  v,  2. 

Fury  is  cruel  and  anger  is  outrageous,  but  who  is  able  to 
stand  before  envy? 

Jealousy  is  cruel  as  the  grave. — Song  of  Solomon  viii,  6. 

HOW   COVETING   LED   TO   CRIME. 

2.  Now  Naboth  of  Jezreel  had  a  vineyard. 

And  Ahab  spake  unto  Naboth  saying,  Give  me  thy  vineyard, 
that  I  may  have  it  for  a  garden  of  herbs  ....  And  Naboth  said 
to  Ahab,  the  Lord  forbid  it  me,  that  I  should  give  the  inheritance 
of  my  fathers  unto  thee.  And  Ahab  went  to  his  house,  heavy 
and  displeased  ....  But  Jezebel,  his  wife,  came  to  him  and 
said,  "Why  is  thy  spirit  so  sad,  that  thou  eatest  no  bread?"  And 
he  told  her.  And  she  said,  "Dost  thou  govern  the  kingdom? 
Arise,  eat,  be  merry,  I  will  give  thee  Naboth's  vineyard."  So 
she  wrote  letters  in  Ahab's  name,  and  sealed  with  his  seal,  to  the 
elders  and  nobles  in  Naboth's  city,  saying,  "Proclaim  a  fast, 
set  Naboth  on  high,  and  set  two  men,  men  of  no  character,  to 
witness  against  him  saying,  Thou  didst  blaspheme  God  and  the 
king.  Then  carry  him!  out  and  stone  him,  that  he  die  .... 
And  they  did  so,  an'd  sent  to  Jezebel,  saying,  Naboth  is  stoned 
and  is  dead.  And  she  said  to  Ahab,  Arise  and  take  Naboth's 
vineyard,  for  he  is  dead.  And  Ahab  rose  up  to  go  to  Naboth's 
vineyard  and  to  possess  it. 

And  the  word  of  the  Lord  came  to  Elijah  the  Tishbite. 
Arise,  go,  meet  Ahab.  Behold,  he  is  in  Naboth's  vineyard, 
whither  he  has  gone  to  possess  it.  And  thou  shalt  speak  unto 
him  saying,  Thus  saith  the  Lord,  Hast  thou  killed  and  also 
taken  possession  ....  In  the  place  where  the  dogs  licked  the 
blood  of  Naboth  shall  dogs  lick  thy  blood,  even  thine  .... 


ETHICALLY    PRESENTED.  77 

And  of  Jezebel  He  spake  saying,  the  dogs  shall  eat  Jezebel  by 
the  walls  of  Jezreel. — I.  Kings  xxi. 

3.  Better  is  a  little  with  the  fear  of  the  Lord,  than  great 
treasure  and  trouble  therewith. — Prov.  xv,  16. 

Better  is  a  dinner  of  heibs  where  love  is,  than  a  stalled  ox 
and  hatred  therewith. — Prov.  xv,  17. 

4.  I  know  of  a  surety  that  it  shall  be  well  with  them  who 
are  God-fearing,  who  fear  before  Him. — Eccles.  viii,  12. 

5.  They  shall  be  ashamed  for  their  envy. — Isa.  xxvi,  u. 
Jealousy  is  the  rage  of  man. — Prov.  vi,  34. 

6.  Let  not  the  rich  man  glory  in  his  riches,    .    .    .    but  let 
him  that  glorieth  glory  in  this,  that  he  understandeth  and  know- 
eth   Me,  that  I  am  the  Lord  who   exerciseth  loving -kindness, 
judgment  and  righteousness  on  earth;  for  in  these  things,  I  de- 
light, saith  the  Lord. — Jerem.  ix,  23,  24. 

The  rich  man  is  wise  in  his  own  conceit. — Prov.  xxviii,  n. 

The  Lord  looketh  on  the  heart. — I  Sam.  xvi,  7. 

Let  the  man  of  iniquity  forsake  his  thoughts. — Isa.  Iv,  7. 

Thou,  O  Lord,  knowest  me. — Jerem.  xii,  2. 

I,  the  Lord,  search  the  heart. — Jerem.  xvii,  10. 

Woe  unto  them  that  devise  iniquity. — Micah  ii,  I. 

Thou  understandeth  my  thought  afar  off. — Psalm  cxxxix,  2. 

O  God,  create  in  me  a  clean  heart,  and  renew  a  right  spirit 
within  me. — Psalm  li,  10. 

Thoughts  of  evil  are  an  abomination  unto  the  Lord. — Prov. 
xv,  26. 

8.  Take  heed  that  there  be  not  a  base  thought  in  thy 
heart. — Dent,  xv,  9. 

HOW  EVIL   THOUGHTS    LED   TO   MURDER. 

10.  And  David  saw  a  woman  very  beautiful  to  look  upon. 
And  he  sent  and  enquired  about  her.  And  one  said,  is  she  not 
Bathsheba,  the  wife  of  Uriah,  the  Hittite.  But  David  sent 
messengers  and  took  her.  And  David  wrote  a  letter  to  Joab 
and  sent  it  by  the  hand  of  Uriah,  saying,  Set  ye  Uriah  in  the 
forefront  of  the  hottest  battle  and  retire  ye  from  hint,  that  he 
may  be  smitten  and  die.  And  Joab  assigned  him  to  a  place 
where  he  knew  were  mighty  men.  And  the  men  of  the  city  went 
out  and  fought  with  Joab,  and  there  fell  of  the  people  of  David, 
and  Uriah  the  Hittite  died.  And  Joab  sent  and  told  David  all 
concerning  the  war,  and  charged  the  messenger  to  say,  "thy 
servant,  Uriah  the  Hittite  is  dead  also."  And  the  messenger  told 
David  all  that  Joab  sent  him  for.  And  David  said,  This  shalt 
thou  say  unto  Joab,  Let  not  this  thing  displease  thee,  for  the 


78  THE  JEWISH   RELIGION 

sword  devoureth  one  as  well  as  another  ....  And  Bathsheba 
mourned  her  husband  ....  And  David  sent  and  fetched  her 
and  she  became  his  wife.  But  the  thing  that  David  had  done 
displeased  the  Lord.  And  the  Lord  sent  Nathan  unto  David, 
and  he  said  unto  him,  There  were  two  men  in  one  city,  the  one 
rich  and  the  other  poor.  The  rich  man  had  exceeding  many 
flocks  and  herds.  But  the  poor  man  had  nothing,  save  one  little 
ewe-lamb,  which  he  had  bought  and  nourished  up ;  and  it  grew 
up  together  with  him,  and  with  his  children ;  it  did  eat  of  his 
own  meat  and  drank  of  his  own  cup,  and  lay  in  his  bosom,  and 
was  unto  him  as  a  daughter.  And  there  came  a  traveler  unto 
the  rich  man,  and  he  spared  to  take  of  his  own  flock  and  of  hi» 
own  herd,  to  dress  for  the  wayfaring  man  that  was  come  unto 
him ;  but  took  the  poor  man's  lamb,  and  dressed  it  for  the  man 
that  was  come  to  him. 

And  David's  anger  was  greatly  kindled  against  the  man,  and 
he  said  to  Nathan,  As  the  Lord  liveth,  the  man  that  hath  done 
this  shall  surely  die. 

And  he  shall  restore  the  lamb  fourfold,  because  he  did  this 
thing  and  because  ho  had  no  pity. 

And  Nathan  said  to  David,  Thou  art  the  man! 

Thus  saith  the  Lord  God  of  Israel,  I  anointed  thee  king, 
I  delivered  thee  from  Saul,  I  gave  thee  thy  master's  house  and 
wives,  the  house  of  Israel  and  Judah,  and  if  that  were  too  little, 
I  would  have  given  thee  more. 

Wherefore  hast  thou  despised  the  commandment  of  the 
Lord,  to  do  evil  in  his  sight?  Thou  hast  killed  Uriah  the  Hittite, 
and  hast  taken  his  wife  to  be  thy  wife. 

Therefore  the  sword  shall  never  leave  thine  house.  Behold, 
I  will  raise  up  evil  against  thee  out  of  thine  own  house. 

And  David  said  unto  Nathan,  I  have  sinned  against  the 
Lord. — II.  Sam.  xii,  13. 

II.    As  he  thinketh  in  his  heart,  so  is  he. — Prov.  xxiii,  7.. 

13.  If  thou  doest  not  well,  sin  croucheth  at  the  door.    And 
unto  thee  is  its  desire,  but  thou  shouldst   rule  over  it. — Gen. 
iv,  7. 

14.  Take  heed  to  thyself,  and  keep  thy  soul  diligently.— 
Deut.  iv,  9. 


PART  II. 


CHAPTER    XXXI. 

THE   CREEDS. 

1.  Our  creeds  tell  us  what  we  believe  as  Hebrews. 

2.  They  are  all  taken  from  the  Bible  teachings  as 
explained  by  our  sages. 

3-  When  we  speak  of  the  Jewish  creeds  we  usually 
mean  those  drawn  up  by  a  great  sage,  named  Maimonides, 
who  was  born  in  Spain  in  the  year  1135. 

4.    They  are  as  follows: 

i.     God  is  the  Creator  and  Governor  of  the 
universe  and  all  that  is  therein. 
2.     He  is  a  unity. 

3.  He  has  no  bodily  form. 

4.  He  is  eternal. 

5.  He  is  the  only  Being  whom  we  may  worship. 

6.  All  the  words  of  the  prophets  are  true. 

7.  Moses  is  the  chief  of  the  prophets. 

8.  The  Law  which  we  now  have  is  the  same 
that  was  given  to  Moses. 

9.  It  never  has  been  changed  for  another  Law 
and  never  will  be  changed. 

10.  God  knows  all  our  thoughts  and  actions. 

11.  Those  who  obey  His  commandments  will 
receive  reward.     Those  who  disobey  will  reap  the 
penalty. 

12.  The  Messiah  will  come  and  establish  peace 
and  happiness  on  earth. 

13.  After  death  we  live  again  in  another  life. 


8o  THE   JEWISH    RELIGION 

CHAPTER    XXXII. 

THE   MEANING   OF    THE    CBEEDS. 

First  Creed:  I  believe  with  a  perfect  faith  that  the 
Creator,  blessed  be  His  name,  is  the  Creator  and  Governor 
of  all  Creation,  and  that  He  alone  has  made,  does  make 
and  ever  will  make,  all  things. 

1.  God  is  the  Creator  and  Governor  of  the  universe 
and  all  that  is  therein. 

2.  The   universe   and  all  that   is  therein,  we  call 
Nature. 

3.  The  more  we  study  Nature  and  learn  the  won- 
(iers  of  Creation  the  more  we  marvel  at  the  magnificence, 
the  power  and  the  goodness  of  God,  the  Creator  of  all. 

4-  His  magnificence  and  power  make  us  reverent. 
His  goodness  makes  us  grateful. 

5.  This  knowledge  of  God's  magnificence,  power 
and  goodness,  little  as  it  is  that  we  can  know,  leads  us 
through  our  reverence  for  Him  and  our  gratitude  to  Him, 
to  love  Him  and  to  serve  Him. 

6.  To  the  Creator  of  all  good,  to  Him  who  provides 
for  mankind's  wants,  to  the  Governor  or  guide  of  all,  we 
can   never   be    sufficiently   grateful.     To   His   love    and 
guidance  we  can  always  safely  commit  our  dear  ones  and 
ourselves,  knowing  that  He  will  help  us  if  we  are  de- 
serving. 

7.  The  order  and  beauty  of  Nature  also  prove  the 
existence  of  a  master  mind  or  intelligence.     The  order 
of  the  planets  and  their  motions ;  the  order  of  the  seasons 


ETHICALLY   PRESENTED.  8l 

and  tides ;  the  laws  which  we  call  the  laws  of  Nature ;  all 
these  prove  the  existence  of  a  supreme  intelligence.  That 
Supreme  Intellignce  is  God. 

8.  Not  less  does  the  beauty  of  Nature  appeal  to  us. 
Nature  is  very  beautiful,  whether  we  view  it  in  the  dif- 
ferent colors  of  the  stars,  the  beautiful  motion  of.  the 
ocean,  the  wonderful  grace  of  animals,  birds  and  fishes, 
the  colors  of  foliage  and  flowers — all  these  are  beautiful- 
They  are  the  works  of  a  Creator  who  knows  that  a  con- 
sciousness of  beauty  is  an  essential  of  human  happiness. 
God  created  the  world,  and  He  intended  it  to  be  a  world 
of  happiness. 

9.  God  is  the  Author  of  all  life. 

10.  What  we  call  life,  is  a  something  separate  from 
the  matter  it  animates.    That  something  comes  from  God 
just  as  He  is  the  Creator  of  the  material  parts  also.     Fur- 
thermore, the  matter  or  substance  of  which  anything  is 
composed,  shows  the  design  of  a  supreme  intelligence. 
For  every  particle  is  fitted  for  its  duty. 

11.  Every  particle,  after  its  function  has  ceased,  be- 
comes of  use  in  some  other  way.     Nothing  is  wasted. 
What  we  call  waste,  is  only  matter  out  of  place-     There 
is  a  God  who  is  the  Creator  of  everything  and  of  every 
atom  of  everything,  who  fits  it  to  perform  its  function 
and  who  watches  over  and  governs  its  changes  from  one 
form  into  another. 

12.  The  knowledge  of  the  nature  of  God  should 
help  us  to  try  to  deserve  the  blessing  and  protection  of 
such  a  good  and  loving  Being.     It  will  also  lead  us  to 
trust  in  His  power  to  help  us,  since  He  is  all-powerful, 
almighty  or  omnipotent 


82  THE   JEWISH    RELIGION 

13.  And  as  Creator  and  Renewer  of  the  Universe 
He  is  omnipresent,  or  present  everywhere.     Therefore, 
wherever  we  are,  we  can  speak  to  Him  in  prayer. 

14.  To  know  God,  to  recognize  Him  as  Creator,  is 
useless,  unless  our  knowledge  of  Him  influences  our  con- 
duct. 

BIBLE   QUOTATIONS. 

i.  Thus  saith  God  the  Lord,  He  that  created  the  heavens  and 
stretched  them  out:  He  that  spread  forth  the  earth  and  that 
which  cometh  out  of  it ;  He  that  giveth  breath  unto  the  people 
upon  it,  and  spirit  to  them  that  walk  therein. — Isa.  xlii,  5. 

3.  Job  xxvi  speaks  of  some  of  the  wonders  of  the  Creator, 
the  forms  of  creatures  under  the  vast  waters  (v.  5)  ;  the  super- 
vision of  the  Creator  in  every  abyss    (v.  6)  ;  the  mysteries  of 
ether  or  space,  the  mystery  of  gravitation   (v.  7)  ;  the  laws  of 
rain    (v.  8)  ;   the  laws   of  the  clouds  that  shroud  heaven,  His 
throne  (v.  9)  ;  the  laws  of  the  tides  and  the  waters  (v.  10)  ;  the 
crash  of  thunder  and  the  laws  of  the  tempest  (v.  u)  ;  the  storm 
on  the  ocean  and  the  hurling  back  of  its  proud  billows  (v.  12)  ; 
the  heavens  adorned  with  the  countless  orbs   (v.  13)  ;  the  ser- 
pent-like   streak    across    them     (v.    13) — -"Lo !"    exclaims    Job, 
"these  are  but  whispers  of  His  ways ;  but  how  little  a  portion  thus 
is   heard   of   Him?     But   the  thunder  of  His  power  who   can 
understand?"    (v.   14). 

Chapter  xxxviii,  etc.,  is  also  a  magnificent  exposition  of  God's 
tremendous  power. 

4.  Shout  joyfully  unto  God,  all  ye  lands;   Sing  forth  the 
glory  of  His  name ;   make  His  praise  glorious.   Say  unto  God, 
How  awe-inspiring  are  Thy  Works ! — Psalm  Ixvi,  1-3. 

Be  thankful  unto  Him  and  bless  His  name,  for  the  Lord 
is  good,  His  mercy  is  eternal. — Psalm  c,  4. 

5.  I  love  the  Lord  because  He  hath  heard  my  supplications 
....  What  shall  I  render  unto  the  Lord  for  all  His  benefits 

towards  me?  I  will  offer  unto  Thee  the  sacrifice  of  thanks- 
giving, and  will  call  upon  the  Name  of  the  Lord. — Psalm,  cxvi, 
i,  5,  12,  17. 

6.  The   Lord  will   preserve  thee   from  all  evil;   He  will 
preserve  thy  soul. — Psalm  cxxi,  7. 


ETHICALLY   PRESENTED.  #3 

God  be  gracious  unto  thee,  my  son. — Gen.  xliii,  29. 

7.  He  made  the  earth  by  His  power;  He  established  the 
universe  by  His  wisdom,  and  He  stretched  out  the  heavens  by 
His  discretion. — Jer.  li,  15. 

He  hath  made  everything  beautiful. — Eccles.  iii,  -II. 

Happy  is  the  people  that  is  thus ;  Happy  is  the  people  whose 
God  is  the  Lord. — Psalm  cxliv,  15. 

9.  See  ye  now  that  I,  even  I,  am  He,  and  there  is  no  God 
with  Me ;  I  kill  and  I  make  alive. — Deut.  xxxii,  39. 

In  His  hand  is  the  soul  of  every  living  thing  and  the  breath 
of  all  mankind. — Job  xii,  10. 

ii.  Thou  takest  away  their  breath;  they  die  and  return 
to  their  dust.  Thou  sendest  forth  Thy  spirit;  they  are  created; 
and  Thou  renewest  the  face  of  earth. — Psalm  civ,  29,  30. 

Fear  thou  not,  for  I  am  with  thee;  be  not  dismayed,  for 
I  am  thy  God;  I  will  strengthen  thee;  yea,  I  will  help  thee;  yea, 
I  will  uphold  thee  with  the  right  hand  of  My  righteousness. — 
Isa.  xli,  10. 

13.  Whither  shall  I  go  from  Thy  spirit,  or  whither  shall 
I  flee  from  Thy  presence? 

If  I  ascend  up  into  heaven,  Thou  art  there;  if  I  make  my 
bed  in  the  grave,  Thou  art  there. 

If  I  take  the  wings  of  the  morning,  and  dwell  in  the  utter- 
most parts  of  the  sea ; 

Even  there  shall  Thy  right  hand  lead  me,  and  Thy  right  hand 
shall  hold  me. 

If  I  say,  surely  the  darkness  shall  cover  me;  even  the  night 
shall  be  light  about  me, 

Yea,  the  darkness  hideth  not  from  Thee;  but  the  night 
shineth  as  the  day,  the  darkness  and  the  light  are  both  alike  to 
Thee. — Psalm  cxxxix,  7-12. 

14.  Unto  the  wicked  God  saith,  what  hast  thou  to  do  to 
declare  My  statutes,   or  that  thou  shouldst  take  My  covenant 
in  thy  mouth? — Psalm  1,  16. 

Wherefore  the  Lord  said,  Forasmuch  as  this  people  draw 
near  Me  with  their  mouth,  and  with  their  lips  do  honour  Mo, 
but  have  removed  their  heart  far  from  Me,  and  their  reverence 
of  Me  is  taught  by  precepts  of  men.  Therefore,  behold  I  will 
proceed  to  do  a  marvellous  work  among  this  people,  even  a 
marvellous  work  and  a  wonder. — Isa.  xxix,  13,  14. 


THE  JEWISH   RELIGION 


CHAPTER    XXXtll. 

Second  Creed:  I  believe  with  a  perfect  faith  that  the 
Creator,  Blessed  be  His  name,  is  a  unity,  and  that  there 
is  no  unity  like  His  whatever.  And  that  He  alone  is  our 
God  who  was,  who  is,  and  who  will  ever  be. 

I.  The  meaning  of  this  creed  is  that  God  is  one,  no 
being  is  joined  with  Him,  and  there  is  no  God  except 
Him. 

2-  Though  one  may  pray  to  God  on  behalf  of  an- 
other, we  really  need  no  intercessor.  We  can  go  direct 
to  God  ourselves  with  our  prayers  to  ask  for  Help,  Guid- 
ance, Pardon  or  whatever  we  happen  to  need. 

3.  No  other  being  can  save  us  from  sin  or  from  its 
evil  consequences.     God  is  the  only  Savior.     Nor  can  the 
prayers  even  of  those  who  love  us.  save  us  or  help  us  if 
we  are  undeserving  of  God's  grace. 

4.  To  associate  any  being  with  Him,  to  imagine  that 
any  other  being  has  God-like  powers,  or  to  pray  to  any 
other  being,  is  an  insult  to  Him.     It  is  idolatry.     It  is  dis- 
loyalty to  God. 

5.  He  who,  knowing  God,  prays  to  any  other  being 
or  allows  himself  to  be  blessed  in  the  name  of  any  other 
being,  is  a  traitor  to  God. 

6-  We  Hebrews  have  always  been  monotheists,  or 
believers  in  one  God,  even  though  many  of  our  ancestors 
turned  to  idolatry,  for  which  the  true  Hebrews  and  the 
prophets,  invariably  condemned  them. 

We  have  also  always  been  monolatrists  or  worshippers 
of  one  God,  even  though  many  of  our  ancestors  believed 


ETHICALLY   PRESENTED.  85 

in  the  existence  of  other  gods,  and  even  worshipped 
them;  for  which  the  true  Hebrews  and  the  prophets,  in- 
variably condemned  them. 

7.  The  true  Hebrews,  from  Abraham  to  or  own 
day,  have  always  believed  in  the  one  only  God  and  have 
always  worshipped  the  one  only  God. 

BIBLE  QUOTATIONS. 

I.  Hear,  O  Israel,  the  Lord  our  God,  the  Lord  is  One. — 
Deut  vi,  4. 

There  is  none  like  Me  on  all  the  earth. — Exod.  ix,  14. 

Look  unto  Me  and  be  saved,  all  ends  of  the  earth,  for  I  am 
God,  and  there  is  none  else. — Is,  xlv,  22. 

Before  me  there  was  no  God  formed,  neither  shall  there  be 
after  Me. — Isa.  xliii,  10. 

I  am  the  Lord,  that  is  My  name,  and  My  glory  I  will  not 
give  to  another.— Is.  xlii,  8. 

There  is  no  God  besides  Me.    I  know  not  any. — Is.  xliv,  8. 

Thou  art  God  alone. — Psalm  Ixxxvi,  10. 
He  is  God,  there  is  none  else. — I.  Kings,  viii,  60. 

That  all  the  peoples  of  the  earth  may  know  that  the  Lord 
He  is  God,  there  is  none  else. —  I.  Kings,  viii,  50. 

I  am  the  Lord,  and  there  is  none  else,  there  is  no  God 
besides  Me. — Is.  xlv,  5. 

I  am  God,  and  there  is  none  else;  I  am  God  and  there  is  none 
like  Me. — Is.  xlvi,  9. 

1,  even  I  am  the  Lord,  and  beside  Me  there  is  no  Saviour. — 
Is.  xliii,  II. 

The  Lord  is  the  true  God. — Jerern,  x,  10. 

To  the  end  that  thou  mayest  know  that  I  am  the  Lord  in  the 
midst  of  the  earth. — Exod.  viii,  22. 

Thou  shalt  know  no  God  but  Me,  for  there  is  no  Saviour 
besides  Me. — Hos.  xiii,  4. 

2.  For  He  hath  not  despised  nor  abhorred  the  affliction  of 
the  afflicted;  neither  hath  He  hid  His  face  from  him;  but  when 
he  cried  unto  Him,  He  heard. — Tsalm  x.xii,  24. 

Let  us  search  and  try  our  ways,  and  turn  again  to  the  Lord. — 
Lamentations  iii,  40. 

Return  unto  Me  and  I  will  return  unto  you. — Mai.  iii,  7. 


86  THE   JEWISH    RELIGION 

3.  He  is  my  Saviour. — II.  Sam.  xxii,  3. 

I  am  the  Lord  thy  God,  the  Holy  One  of  Israel,  thy  Saviour. 
— Isa.  xliii,  3. 

O  God  of  Israel,  the  Saviour. — Isa.  xlv,  15. 

There  is  no  God  else  besides  Me;  a  just  God  and  Saviour; 
there  is  none  beside  Me. — Isa.  xlv,  21. 

Look  unto  Me  and  be  saved,  all  the  ends  of  the  earth,  for 
I  am  God,  and  there  is  none  else. — Isa.  xlv,  22. 

All  flesh  shall  know  that  I  The  Lord  am  thy  Saviour  and  thy 
Redeemer,  The  Mighty  One  of  Jacob. — Isa.  xlix,  26. 

4.  My  glory  will  I  not  give  to  another. — Isa.  xlii,  8;  Isa. 
xlviii,  ii. 

He  is  thy  praise. — Deut.  x,  21. 

0  Lord,  Thou  art  my  praise. — Jer.  xvii,  14. 

Thou  shalt  worship  no  other  God, — Exod.  xxxiv,  14. 

6.  Thou  shalt  have  no  other  gods  before  Me. — Exod.  xx, 
3 ;  Deut.  v,  7. 

Know  therefore  this  day  and  reflect  in  thy  heart,  that  the 
Lord  He  is  God,  in  heaven  above  and  on  earth  beneath  there  is 
none  else. — Deut.  iv,  39. 

There  is  no  god  with  Me. — Deut.  xxxii,  39. 

1  am  the  first  and  I  ami  the  last,  and  besides  Me  there  is  no 
God. — Isa.  xliv,  6. 

7.    And  he  (Abraham)  believed  in  the  Lord. — Gen.  xv,  6. 

And  the  people  reverenced  the  Lord  and  they  believed  in  the 
Lord. — Exod.  xiv,  31. 

Believe  in  the  Lord  your  God,  so  shall  ye  be  established. — II 
Chron.  xx,  20. 


ETHICALLY   PRESENTED.  / 

CHAPTER  .XXXIV. 

GOD  IS  INCORPOREAL. 

Meaning  of  the  Creeds  (continued). 

*The  Third  Creed:  I  believe  with  a  perfect  faith  that 
the  Creator,  blessed  be  His  name,  has  no  bodily  form,  and 
bodily  conditions  cannot  affect  Him;  to  nothing  whatever 
can  He  be  compared. 

1.  God  is  a  Spirit.     Therefore  He  has  no  bodily 
form. 

2.  We  may  not  make  any  image  or  anything  to 
represent  Him. 

3.  We  know  a  person  by  his  bodily  form  and  nature. 
But  God,  having  no  bodily  form,  we  can  know  Him  only 
by  His  nature. 

4.  The  Bible  tells  us  that  we  know  God  when  we 
know  that  He  is  the  Lord  who  exerciseth  loving-kind- 
ness, justice  and   righteousness  on  earth,  and  that  He 
delighteth  in  these  things. 

5.  We  prove  that  we  know  Him  when  we  ourselves 
are  thereby  inspired  to  exercise  loving-kindness,  justice 
and  righteousness,  and  to  delight  in  these  things. 

*6.  When  the  Bible  says  we  are  created  in  the 
image  of  God,  it  means  not  in  a  bodily  but  in  a  spiritual 
likeness. 

7.  We  are  spiritually  like  Him  when  we  exercise 
loving-kindness,  justice  and  righteousness  and  take  de- 
light in  these  things. 

8.  To  be  like  God  we  must  lead  lives  that  are  God- 
like or  Godly;  in  other  words,  we  must  "walk  before 
God  and  be  perfect." 

9.  We  read  in  the  Bible  of  God's  arm,  or  hands,  or 


88  THE  JEWISH   RELIGION 

face,  etc.  These  are  only  expressions  to  convey  ideas  in 
human  language  for  human  comprehension.  God,  being 
incorporeal,  has  no  corporeal  parts. 

10.  Similarly  when  we  read  of  His  anger,  or  hatred, 
or   vengeance,    etc.,   we   use   words    expressing   human 
emotions  to  convey  human  ideas  to  human  and  therefore 
finite  minds. 

11.  Finite  minds  cannot  comprehend  God,  the  In- 
finite. 

BIBLE   QUOTATION'S. 

1.  For  who  in  Heaven  can  be  compared  unto  the  Lord,  who 
among    the    mighty    can    be    likened    unto    the    Lord? — Psalm 
Ixxxix,  6. 

2.  Thou  shalt  not  make  unto  thyself  any  graven  image  or 
any  likeness  of  anything  that  is  in  the  heaven  above  or  that  is 
in  the  earth  beneath  or  that  is  in  the  waters  under  the  earth. 
Thou  shalt  not  bow  down  thyself  to  them  nor  serve  them. — Exod. 
xx,  4,  5, 

3.  No   human   thing   can    perceive    Me    and    Live. — Exod. 
xxxiii,  20. 

Touching  the  Almighty  we  cannot  find  Him  out.  He  is 
excellent  in  Power  and  in  justice  and  in  abundance  of  charity. 
He  will  not  afflict. — Job  xxxvii,  23. 

4.  Let  Him  that  glorieth  glory  in  this,  that  he  understand- 
eth  and  knoweth  Me,  that  I  am  the  Lord  who  exerciseth  loving 
kindness,  justice  and  righteousness  on  earth,  for  in  these  things 
I  delight,  saith  the  Lord. — Jerem.  ix,  24. 

6.  And  God  said  let  us  make  man  in  our  image,  after  our 
likeness. — Gen.  i,  26. 

8.    Walk  before  Me  and  be  thou  perfect. — Gen.  xvii,  i. 
Thou    shalt    be    perfect    with    the    Lord    thy    God. — Deut. 
xviii,  13. 


ETHICALLY  PRESENTED.  89 


CHAPTER    XXXV. 

GOD  IS  ETERNAL. 

Meaning  of  the  Creeds  (continued). 

*The  Fourth  Creed:  I  believe  with  a  perfect  faith  that 
the  Creator,  blessed  be  His  name,  is  the  first  and  the  last. 

1.  God  is  eternal. 

2.  Therefore  He  will  be  existing  to  bring  about  all 
His  promises  for  the  happiness  of  Israel  and  mankind 
in  His  own  good  time. 

3.  As  He  is  with  us  in  this  life,  so  He  will  be  with 
us  in  future  life. 

*4.  The  knowledge  that  God  is  eternal,  especially 
when  coupled  with  the  knowledge  that  He  is  omnipotent 
reconciles  us  with  our  trials  and  sorrows,  and  solves  the 
puzzles  of  earthly  life  and  its  many  seeming  difficulties 
and  contradictions. 

5.  Thus,  we  observe  that  the  good  often  suffer  mis- 
fortune or  trial,  and  the  wicked  are  successful  and  appar- 
ently happy. 

6.  We  know  that  no  one  can  go  through  life  with- 
out tasting  sorrows,  from  the  pain  of  mere  disappoint- 
ment to  the  agony  of  bereavement. 

7.  But  God  is  Eternal,  and  will,  in  His  own  time 
and  in  His  own  way,  in  this  life  or  in  the  Future  or 
Eternal  Life,  show  us  the  meaning  and  benefits  of  the 
sorrows  and  trials,  the  difficulties  and  contradictions. 

8.  We  must  have  faith  in  God, 
He  knows  what  is  best. 

He  does  what  is  best. 

9.  The  lesson  of  the  book  of  Job  is  that  earthly  life 
is  discipline  or  training.  The  discipline  is  often  sorrow, 
and  the  training  is  often  trial. 


90  THE  JEWISH    RELIGION 

10.  But  our  characters,  our  lives,  should  not  be 
made  beautiful  only  by  our  sorrows  and  trials.    Our  joys 
also  should  encourage  us  to  consecrate  our  lives  all  the 
more,  in  order  that  we  may  deserve  further  joys,  and  our 
successes   should   strengthen   and   extend   our  efforts  to 
utilize  them  more  and  more  for  God's  glory  and  man- 
kind's happiness. 

11.  We   human   beings   proclaim   God's   glory   on 
earth   when   our  lives   demonstrate  that  our  religion   is 
God's  influence  upon  our  conduct,  and  therefore  means 
right  words,  right  deeds  and  right  thoughts. 

12.  Such  religion  will  also  mean  that  we  contribute 
to  human  happiness ;  for  God's  glory  on  earth  is  the  hap- 
piness of  all  mankind,  His  children. 

BIBLE    QUOTATIONS. 

1.  The  Eternal  God  is  thy  refuge. — Deut.  xxxiii,  27. 
I  the  Lord,  the  first  and  the  last,  I  am  He. — Isa.  xli,  4. 
Before   the   mountains   were   brought    forth,   or   ever   Thou 

hadst  formed  the  Earth  and  the  universe,  even  from  everlasting 
to  everlasting,  Thou  art  God. — Psalm  xc,  2. 

2.  I  have  said  and  I  will  do  it. 

I  am  the  Lord,  I  will  hasten  it  in  its  time. — Isa.  Ix,  22. 

3.  Though    I    walk  through   the   valley  of  the   shadow   of 
death,    I    will    not    fear    evil,    for    Thou    art    with    me. — Psalm 
xxiii,  4. 

•The  Lord  will  guide  thee  always. — Isa.  Iviii,  n. 
For  this  God  is  our  God  for  ever  and  ever.    He  will  be  our 
guide  beyond  death. — Psalm  xlviii,  14. 

4.  When  thou  passeth  through  the  waters,  I  will  be  with 
thee ;  and  through  the  rivers  they  shall  not  overflow  thee ;  when 
thou  walketh  through  fire,  thou  shalt  not  be  burned,  neither  shall 
flame  kindle  upon  thee.     For  I  am  the  Lord  thy  God,  the  Holy 
One  of  Israel  thy  Saviour. — Isa.  xliii,  2,  3. 

Fear  thou  not,  for  I  am  with  thee :  be  not  dismayed ;  for  I 
am  thy  God ;  I  will  strengthen  thee ;  yea,  I  will  help  thee ;  yea, 
I  will  uphold  thee  with  the  right  hand  of  My  righteousness. — 
Isa.  xli,  10. 

Thou  shalt  forget  thy  misery  and  think  of  it  as  waters  that 
have  passed  away,  and  thine  age  shall  be  clearer  than  the  noon- 
day.— Job  xi,  1 6,  17. 

5.  O    Lord    of    Hosts,    that    triest    the    righteous. — Jerem. 
xx,  12. 


ETHICALLY   PRESENTED.  9! 

Many  are  afflictions  of  the  righteous,  but  the  Lord  delivereth 
him  from  all. — Psalm  xxxiv,  19. 

Wherefore  doth  the  way  of  the  wicked  prosper,  wherefore 
are  all  they  happy  that  deal  very  treacherously — Jer.  xii,  i. 

6.  Man  is  born  to  trouble,  as  the  sparks  fly  upward. — Job 
v,  7- 

Man  born  of  woman,  is  of  few  days,  and  full  of  trouble. — 
Job  xiv,  I. 

For  all  his  days  are  sorrow  and  his  travail  griet;  yea,  his 
heart  taketh  not  rest  in  the  night.  This  also  is  vanity. — Eccles. 
ii,  23. 

What  man  is  he  that  liveth  and  doth  not  see  death? — Psalm 
Ixxxix,  48. 

Make  the  mourning,  as  for  an  only  child,  most  bitter  lamen- 
tation.— Jerem.  vi,,  26. 

And  Abraham  came  to  mourn  for  Sarah  and  tcr  weep  for  her. 
— Gen.  xxiii,  2. 

I  sat  down  and  wept,  and  mourned  and  fasted  and  prayed 
before  the  God  of  Heaven. — Nehem.  i,  4. 

Every  one  knoweth  his  own  sorrow  and  his  own  grief. — 2 
Chron.  vi,  29. 

The  heart  knoweth  its  own  bitterness. — Prov. — xiv,   10. 

7.  The  Lord  shall  give  thee  rest,  from  thy  sorrow  and  from 
thy  fear,  and  from  the  hard  servitude  thou  wast  made  to  serve. — 
Isa.  xiv,  3. 

For  Thine  eyes  are  open  upon  all  the  ways  of  the  sons  of 
men  to  give  every  man  according  to  his  ways  and  according  to 
the  fruit  of  his  doings. — Jerem.  xxxii,  10. 

I  know,  O  Lord,  that  Thy  judgments  are  right,  and  that 
Thou  in  faithfulness  hast  afflicted  me. — Psalm  cxix,  75. 

Behold  happy  is  the  man  whom  God  correcteth,  therefore 
despise  not  thou  the  chastening  of  the  Almighty. — Job  v,  17. 

Why  art  thou  cast  down,  O  my  soul,  and  why  art  thou  dis- 
quieted within  me?  Hope  thou  in  God  for  I  shall  yet  praise 
Him,  the  Salvation  of  my  face,  my  God. — Psalm  xlii,  5,  n; 
xliii,  5. 

Rest  in  the  Lord  and  wait  patiently  for  Him. — Psalm 
xxxvii,  7. 

Thou  wilt  show  me  the  path  of  life;  the  fulness  of  joys  in 
Thy  presence;  the  everlasting  happiness  at  Thy  right  hand. — 
Psalm  xvi,  n. 

And  now,  O  Lord,  what  wait  I  for?  My  hope  is  in  Thee.— 
Psalm  xxxix,  7. 


92  THE    JEWISH    RELIGION 

8.     The  righteous  man  liveth  by  his  faith. — Hab.  ii,  4. 
Though  he  slay  me,  yet  will  I  trust  in  Him. — Job  xiii,  15. 

10.     Honor    thy    Lord    with    thy    substance,    and    with    the 
first  fruits  of  all  thine  increase. — Prov,  iii,  9. 


CHAPTER     XXXVI. 

ONLY  TO  GOD  MAY  WE  PEAY. 

Meaning  of  the  Creeds  (continued). 

The  Fifth  Creed:  I  believe  -with  a  perfect  faith  that 
to  the  Creator,  blessed  be  His  name,  it  is  proper  to  pray. 
And  it  is  not  proper  to  pray  to  any  one  else  besides  Him. 

1.  We  may  pray  to  God  only. 

2.  He  is  the  only  God,  the  only  Power,  therefore 
there  is  no  other  to  whom  we  can  pray. 

3.  Prayer    means    speaking   to    God.     It    may    be 
Praise,  Supplication  or  Thanksgiving.     (See  chapter  vii.) 

4.  To  speak  to  God  about  what  is  most  in  our 
hearts,  even  as  a  child  speaks  to  its  father,  is  true  prayer. 

5.  After  our  regular  prayers,  it  is  well  to  add  a 
short  prayer  expressing  whatever  our  hearts  prompt  us 
to  place  before  God. 

6.  Prayer  must  always  be  said  with  devotion.    This 
is  what  the  Bible  means  when  it  speaks  of  "lifting  up  the 
soul,"  or  "lifting  up  the  heart  to  God,"  or  "pouring  out 
the  soul." 

7.  God  never  fails  to  answer  true  prayer,  unless  in 


ETHICALLY   PRESENTED.  93 

His  wisdom  He  thinks  it  better  for  us  that  He  should 
refuse,  or  if  He  finds  us  unworthy  through  sin. 

*8.     Prayer  is  communion  with  God.    It  is  the  ex- 
pression in  worship  of  what  our  souls  feel. 

9.  We  should  offer  prayer  regularly  three  times  a 
day,  when  we  rise,  when  we  retire  and  some  time  during 
the  day.    When  we  rise  we  should  ask  His  guidance  and 
help  for  our  coming  day's  work.     When  we  retire  we 
should  thank  Him  for  His  protection.  During  the  day  we 
should  withdraw  from  our  earthly  surroundings  for  at 
least  a  few  moments'  prayer  or  communion  with  Him. 

10.  But  we  should  also  pray  at  any  moment  that 
our  heart  impels  us,  in  any  emergency  or  danger,  in  any 
moment  of  sudden  trouble  or  anxiety.     We  should  seek 
His  guidance  at  all  times.     God  is  always  ready  to  hear 
prayejc.. 

11.  We   may   pray   in   any  proper  place,   but  es- 
pecially in  synagogues  or  places  specially  built  for  wor- 
ship, and  where  the  associations  contribute  to  devotion. 

12.  Places  of  worship  should  be  kept  open  all  day 
for  private  prayer  by  those  who  wish  "to  seek  the  Lord" 
or  to  "pour  out  their  hearts  before  Him." 

13.  The  fixed  form  of  prayers  which  we  say  with 
others,  should  include  or  should  end  with  private  prayer 
for  our  loved  ones  and  ourselves.    But  in  all  petitions  to 
God  we  must  pray  that  His  will  be  done,  or  that  what  we 
ask  for  may  be  acceptable  to  Him,  or  "Let  Him  do  to  me 
as  seemeth  good  to  Him"  (II.  Sam.  xv,  26). 

14.  This  trains  us  to  the  habit  of  prayer.     It  may 
be  called  spiritual  exercise  or  spiritual  discipline. 

15.  Prayer  is  of  little  use  unless  we  are  conscious 
of  what  we  say  and  feel  that  we  are  actually  speaking  to 
God. 

16.  After  true  prayer  we  feel  that  we  have  been 
near  to  God. 

17.  The  object  of  prayer  is  to  bring  us  near  to  God. 

18.  This   was   the   original   object   of  the   ancient 
sacrifices,   which    were   therefore   called    Korbanoth,   or 
"approachings,"  from  "Karab,"  to  come  or  draw  near. 


94  THE   JEWISH    RELIQOX 

19.  We  should  place  before  God  all  our  private 
wants,  our  sorrows  and  our  perplexities.     Nothing  that 
troubles  us  in  our  daily  lives  is  so  unimportant  that  we 
need  hesitate  to  speak  to  God  about  it  in  prayer. 

20.  Exercising  our  physical  powers  gives  us  in- 
creased physical  strength.    Exercising  our  mental  powers 
gives  us  increased  mental  strength.  Exercising  our  spirit- 
ual powers  gives  us  increased  spiritual  strength-   grayer 
is  an  exercise  of  our  spiritual  powers.    It  -increases  our" 
spiritual  strength. 

21.  PrayeF^wiffiouTrproper.  conduct  is  worse  than 
useless.    It  is  an  insult  to  Godr f  }  -a  ~~~     r- ^-ol^ 

*^^^^L— 

22.  Our  prophets  condemnprayer,  sacrifices,  the 
observance  of  Sabbath  and  other  Holy  Days,  and  all 
religious  ceremonies,  unless  our  conduct  is  acceptable 
to  God. 

23.  Right  conduct  is  everything.    Religious  forms 
without  right  conduct  are  useless. 

24.  Unless  prayer.  Sabbath,  Holy  Days  and  all  re- 
ligious ceremonies  or  forms  build  up  right  character,  they 
fail  in  their  purpose, 

25.  \Ve  cannot  expect  that  God  will  answer  our 
prayers,  unless  we  "do  justly,  love  kindness  and  walk 
modestly  before  Him." 

For  "He  is  too  pure  to  look  upon  iniquity." 

26.  Prayer  in  private  worship  is  specially  to  ex- 
press private  needs  or  private  emotions. 

27.  Prayer  in  the  synagogue  or  public  place  of  wor- 
ship is  to  express  general  Jewish  needs  or  emotions  which 
affect  all  Hebrews.     We  pray  for  them  and  they  pray  for 
as.    Hence  these  prayers  are  in  the  plural  number. 

28.  Prayer  in  synagogue  also  stroiglliqis  the  bond 
of  union  With"  ouf  brethren  of  Israel;  and  rightly  con-^ 
docted,  creates  a  greater  religious  sentiment  or  enthu- 
siasm.  - 

29.  Readers  and  choirs  may  not  pray  for  us  with- 
out our  hearts  responding.    They  may  only  pray  with  us. 

30.  We  must  pray  for  ourselves. 

BIBLE    QUOTATIONS. 
I.    Thou  shalt  worship  no  other  God. — Exod.  xxxfv,  14. 


ETHICALLY   PRESENTED.  95 

Take  heed  unto  yourself  lest  your  heart  deceive  and  ye 
turn  aside  and  serve  other  gods  and  worship  them. — Deut.  xi,  16. 

2.  And  Hezekiah  prayed  before  the  Lord  and  said,  O  Lord 
God  of  Israel  which  dwelleth  among  the  Cherubims.     Thou  art 
God,  even  Thou  alone. — 2  Kings  xix,  15. 

3.  Commit  thy  way  unto  the  Lord. — Ps.  xxxvii,  5. 

Cast  "thy  burden  upon  the  Lord.     He  will  sustain  thee. — Ps. 

Iv,  22. 

What  prayer  and  supplication  soever  be  made  by  any  man, 
or  by  any  of  Thy  people  Israel,  which  shall  know  every  man 
the  anguish  of  his  own  heart,  and  spread  forth  his  hands  toward 
this  house. 

Then  hear  Thou  in  heaven  Thy  dwelling  place,  and  forgive 
and  do,  and  give  to  every  man  according  to  his  ways  whose 
heart  Thou  knowest;   for  Thou,  even  Thou  only,  knowest  the 
hearts  of  all  the  children  of  men. — I  Kings  viii,  38,  39. 
Praise. 

0  Lord,  how  manifold   are   Thy  works!     In  wisdom  hast 
Thou   made  them   all ;    Earth   is    full   of  Thy  possessions ! — Ps. 
civ,  24. 

Supplication. 

Give  ear,  O  Lord,  unto  my  prayer  and  hearken  to  the  voice 
of  my  supplications. — Psalm  Ixxxvi,  6. 

Hear  me  when  I  call,  O  God  of  my  righteousness :  Thou 
didst  deliver  me  when  I  was  in  sorrow;  O  be  gracious  unto  me 
and  hear  my  prayer. — :Ps.  iv,  I. 

Look    down    from    Thy   holy    habitation    from    heaven    and 
bless  Thy  people  Israel. — Deut.  xxvi,  15. 
Thanksgiving. 

When  ye  offer  a  thanksgiving  offering  unto  the  Lord,  offer 
it  willingly. — Levit.  xxii,  29. 

Offer  unto  God  thanksgiving. — Ps.  1,  14. 

1  will  give  thanks  unto  Thee  forever. — Ps.  xxx,  12. 

I  will  magnify  Him  with  thanksgiving. — Ps.  Ixix,  30. 
I  will  sacrifice  unto  Thee  with  the  voice  of  Thanksgiving. — 
Jonah  ii,  9. 

0  give  thanks  unto  the  Lord  for  He  is  good,  for  His  mercy 
cndureth  for  ever. — Ps.  cxxxvi,  i. 

4.  Thou,    O    Lord,    art    our    Father,    our    Redeemer. — Isa. 
Ixiii,  16. 

1  am  a  Father  to  Israel. — Jerem.  xxxi.  9. 
Have  we  not  all  one  Father? — Mai.  ii,  10. 


96  THE   JEWISH    RELIGION 

Ye  are  sons  of  the  Lord  your  God. — Deut.  xiv,  1. 
Israel  is  My  son. — Exod.  iv,  22. 

5.  Cast   thy   burden    upon  the   Lord    and    He   will    sustain 
thee. — Ps.  Iv,  22 

Commit  thy  works  unto  the  Lord. — Prov.  xvi,  3. 

6.  Unto  Thee,  O  Lord,  do  I  lift  up  my  soul. — Ps.  xxv,  i. 
Let  u:T  lift  up  our  heart  when  we  lift  up  our  hands  unto 

God  in  heaven. — Lam.  iii,  41. 

When  I  remember  these  things,  I  pour  out  my  soul  in  me. 
— Ps.  xfuT^ 

Trust  in  the  Lord  at  all  times,  ye  people  who  pour  out  your 
hearts  before  Him.  God  is  a  refuge  for  us. — Psalm  Ixii,  8. 

Teach  me  Thy  ways.  I  would  walk  in  Thy  truth.  Make 
my  heart  one  to  reverence  Thy  name. — Ps.  Ixxxvi,  n. 

7.     I  will  surely  hear  their  cry. — Exod.  xxii,  23. 

And  it  shall  come  to  pass,  when  he  crieth  unto  Me,  that  I 
will  hear,  for  I  am  gracious. — Exod.  xxii,  27. 

When  you  spread  forth  your  hands,  I  will  hide  mine  eyes 
from  you ;  yea,  when  you  multiply  prayers  I  will  not  hear ;  your 
hands  are  full  of  blood. — Isa.  I,  15. 

He^will  be  very  gracious  unto  thee  at  the  voice  of  thy  cry; 
when  He  will  hear  it,  He  will  answer  thee. — Isa.  xxx,  19. 

Then  thou  shalt  call,  and  the  Lord  will  answer;  thou  shalt 
cry,  and  He  will  say,  Behold  I  am  here. — Isa.  Iviii,  9. 

Thou  that  hearest  prayer,  unto  Thee  all  flesh  come. — Psalm 
Iv,  2. 

He  heareth  the  prayer  of  the  righteous. — Prov.  xv,  29.  c  f. 
Psalm  xxxiv,  17. 

If  thou  seek  Him,  He  will  be  found  of  thee. — i  Chron. 
xxviii,  9. 

9-_  Evening,  morn  and  at  noon  will  I  pray  and  cry  aloud, 
»nd  He  will  hear  my  voice. — Ps.  Iv,  17. 

And  Daniel,  his  windows  being  open  in  his  chamber  towards 
Jerusalem,  kneeled  upon  his  knees,  three  times  a  day,  and  prayed, 
and  gave  thanks  before  his  God,  as  he  did  aforetime. — Dan.  vi,  10. 

To  declare  Thy  loving  kindness  in  the  morninng  and  Thy 
faithfulness  every  night. — Ps.  xcii,  2. 

10.  In  my  distress  I  cried  unto  the  Lord  and  He  heard  me. 
Ps.  cxx,  T.~ 

11.  In  every  place  where  I  make  my  name  to  be  remem- 
bered, I  will  come  to  thee  and  bless  thee. — Exod.  xx,  24. 


ETHICALLY   PRESENTED.  97 

12.  And  it  came  to  pass,  that  every  one  who  sought  the 
Lord,   went    forth    unto   the    tabernacle   of  the    congregation. — 
Exod.  xxxiii,  7. 

I  pour  out  my  soul  within  me. — Ps.  xlii,  4. 

13.  Behold  here  am  I,  let  the  Lord  do  to  me  as  seemeth 
good  unto  Him.— 2  Sam.  xv,  26. 

~  It  is  the  Lord,  let  Him  do  what  seemeth  Him  best. — i  Sam. 
iii,  iS: 

The  Lord  gave,  the  Lord  hath  taken  away,  blessed  be  the 
name  of  the  Lord.— Job  i,  21. 

17.  The  Lord  is  nigh  unto  all  who  call  upon  Him,  to  all  who 
call  upon  "Huh  in  truth. — Ps.  cxlv,  18. 

19.    The  Lord  will  receive  my  prayer. — Ps.  vi,  9. 

But  as  for  me,  my  prayer  is  unto  Thee,  O  Lord,  in  an 
acceptable  time ;  ~O  God,  in  the  multitude  of  Thy  mercies, 
answer  me  in  the  truth  of  Thy  salvation. — Ps.  Ixix,  13. 

21.  What  is  the  hope  of  the  hypocrite?     Will  God  hear  his 
cry  when  trouble  cometh  upon  him? — Job  xxvii,  8,  9. 

The  sacrifice  of  the  wicked  is  an  abomination  unto  the 
Lord,  but  the  prayer  of  the  upright  is  His  delight. — Prov.  xv,  8. 

22.  Your  new  moons  and  your  appointed  feasts  My  soul 
hateth.    I  am  weary  to  bear  them. — Isa.  i,  14. 

Which  ye  spread  forth  your  hands,  I  will  hide  Mine  eyes 
from  you :  yea,  when  ye  make  many  prayers,  I  will  not  hear ; 
your  hands  are  full  of  blood. — Isa.  i,  15. 

25.  Thine  eyes  are  too  pure  to  behold  evil.  Thou  canst 
not  look  upon  iniquity. — Hab.  i,  13. 


CHAPTER     XXXVII. 

THE  PROPHETS. 
Meaning  of  the  Creeds  (continued). 

*The  Sixth  Creed:  I  believe  with  a  perfect  faith  that 
all  of  the  words  of  the  prophets  are  true. 

i.  All  the  messages  of  God  given  to  us  in  the  Bible 
by  the  prophets  are  true.  Their  words  are  the  actual 
messages  of  God  and  must  be  so  respected. 


98  THE   JEWISH    RELIGION 

2.  The  Prophets  were  men  or  women  who  fore- 
told to  Israel,  to  certain  other  nations,  and  to  humanity 
in  general,  what  was  going  to  happen. 

3.  The  prophets  also  preached  right  conduct. 

4.  Schools  for  the  training  of  prophets  were  estab- 
lished by  Samuel.     The  students  were  called  B'ne  Ha- 
nebiim — sons  or  disciples  of  the  prophets. 

*5-     The    Hebrew    for   prophet   is    Nabi,    feminine 
Nebiah. 

6.  It  also  means  anyone  who  combined  eloquence, 
music  or  poetry,  etc.,  with  reverence  for  God  and  right- 
eous thought,  word  and  act. 

7.  The  prophets,  usually  known  by  that  name,  were 
prayerful  men.     It  was  the  habit  of  prayer,  or  spiritual 
communion  with  God,  and  constant  meditation  upon  His 
works  and  ways,  combined  with  right  conduct,  that  quali- 
fied the  inspired  men  and  women  of  the  Bible  to  receive 
Divine  inspiration  or  Divine  messages.     Just  as  physical 
and  mental  exercise  result  in  greater  physical  and  mental 
development,  and  consequently  greater  physical  and  men- 
tal possibilities,   so   spiritual  exercises   result  in  greater 
spiritual  development,  and  consequently  greater  spiritual 
possibilities. 

8.  Prophecy,  therefore,  means  that  degree  of  spirit- 
ual development  through  which  we  can  hear  the  Word  of 
God,  perceive  spiritual  Light,  feel  the  Divine  impulse,  and 
be  conscious  of  the  workings  of  the  Divine  mind  upon  our 
own. 

9.  The  Divine  Impulse,  once  received,  is  irresistible. 
The  inspired  cannot  help  but  speak. 

10.  The   ideals  and  admonitions   of  our  prophets 
were  derived  through  the  Spiritual  Light,  Divine  Impulse 
or  Mind.    They  attained  the  power  to  perceive  them  by 
reason  of  their  spiritual  development.    The  actual  percep- 
tion was  permitted  only  in  dreams  or  visions.     This  last 
fact  explains  all  the  supernatural  occurrences  described 
by  them. 


ETHICALLY    PRESENTED.  99 

11.  Among  the  ideals  of  our  prophets  are: 
The  Fatherhood  of  God. 

The     Brotherhood     of     Man,     or     Universal 
Brotherhood. 

The  Kingdom  of  God  on  earth,  sometimes  called 
the  Kingdom  of  Heaven,  or  the  New 
Heavens  and  the  New  Earth. 

All  nations  to  know  and  serve  the  one  only  God. 

The  Reign  of  Righteousness  on  Earth. 

Universal  Peace  or  Arbitration  instead  of  War. 

Universal  Happiness,  or  Earth  being  filled  with 
the  glory  of  the  Lord. 

12.  All  humanity  owes  a  debt  of  respect  and  grati- 
tude to  them  for  preaching  such  ideals. 

13.  And  we  Hebrews  owe  them  an  additional  debt 
when  we  remember  how  some  of  our  prophets  suffered 
insult,  imprisonment,  banishment  and  even  death  because 
of  their  brave  speeches  to  save  our  ancestors  from  sin  and 
penalty. 

BIBLE  QUOTATIONS. 

2.  New  things  do  I  declare ;  before  they  spring  forth  I  tell 
you  of  them. — Isa.  xlii,  9. 

3.  Cry  aloud,  spare  not,  lift  up  thy  voice  like  a  trumpet, 
and    show    My   people   their   transgressions,    and    the    house    of 
Jacob  their  sins. — Isa.  Iviii,  I. 

5.  And  they  went  to    Huldah,    the    prophetess. — 2    Kings, 
xxxii,  14. 

6.  And  Miriam,  the  prophetess,  the  sister  of  Aaron,  took 
a   timbrel   in  her   hand    *****    and   answered,    Sing  to 
the  Lord,  for  He  hath  triumphed  gloriously;  the  horse  and  his 
rider  hath  He  cast  in  the  sea. — Exod.  xv,  20-21. 

And   Deborah,   a  prophetess,  the  wife  of  Lapidoth,  judged 
Israel  at  that  time. — Judges  iv,  4. 

7.  And  Moses  said  unto  them,  stand,  and  I  will  hear  whit 
the  Lord  will  command  concening  you. — Num.  ix,  8. 

8.  And  the  Lord  said  unto  Moses,  Take  thee  Joshua,  the 
son  of  Nun,  a  man  in  whom  is  the  spirit. — xxvii,  18. 

'  The  spirit  of  the  Lord  God  is  upon  me,  because  the  Lord 
hath  appointed  me  to  preach  Eood  tidings  to  the  meek,  He  hath 


IOO  THE    JEWISH    RELIGION 

sent  me  to  bind  up  his  broken-hearted    *    *     *    *    *     to  com- 
fort all  that  mourn. — Isa.  Ixi,  1-2. 

And  the  spirit  entered  into  me  when  he  spake  unto  me. 
— Ezek.  ii,  2;  iii,  24. 

9.  The  Lord  God  speaketh,  who  can  but  prophesy? — Amos 
iii,  8. 

Then  I  said,  I  will  not  make  mention  of  Him,  nor  speak 
any  more  in  His  name.  But  His  word  was  in  mine  heart  as  a 
burning  fire  shut  up  in  my  bones,  and  I  was  weary  with  forbear- 
ing, and  I  could  not  stay. — Jer.  xx,  9. 

And  God  gave  him  another  heart  *****  and 
behold,  a  company  of  prophets  met  him :  and  the  spirit  of  God 
came  upon  him,  and  he  prophesied  among  them. — I  Sam.  x,  9-10. 

10.  And  He  said,  hear  now  My  words ;  if  there  be  a  prophet 
among  you,  I,  the  Lord,  will  make  Myself  known  unto  him  in  a 
vision,  and  will  speak  unto  him  in  a  dream. — Num.  xii,  6. 

For  God  will  not  do  anything  without  He  hath  revealed 
His  purpose  by  His  servants,  the  prophets. — Amos  iii,  7. 

I  have  spoken  by  the  prophets  and  I  have  multiplied  visions, 
and  used  similitudes  by  the  ministry  of  the  prophets. — Hos. 
xii,  10. 

13.  And  there  was  also  a  man  that  prophesied  in  the  name  of 
the  Lord,  Uriyah  *****  And  they  fetched  him  forth 
out  of  Egypt,  and  brought  him  unto  Jehoiakim  the  King,  who 
slew  him  with  the  sword,  and  cast  his  dead  bod>  into  the  graves 
of  the  common  people. — Jerem.  xxvi,  20-23. 

And  the  princes  were  wroth  with  Jeremiah,  and  smote  him 
and  put  him  in  prison. — Jerem.  xxxvii,  15. 

*****     And  he  remained  there  many  days. — 16. 

Then  Zedekiah  sent  and  took  him  out  *****  an(j 
commanded  that  they  should  commit  him  unto  the  court  of  the 
prison  *****  — 2i. 

And  the  princes  said  unto  the  king,  we  beseech  thee,  let 
this  man  be  put  to  death. — xxxviii,  4. 

Then  they  cast  him  in  the  dungeon  *****  an(j  he 
sank  in  the  mire. — 6. 

And  Evedmelech  the  Ethiopian,  «.****  Spake  to  the 
king  *****  _7_8. 

And  the  king  commanded  saying,  Take  thirty  men  with  thee 
and  take  up  Jeremiah  the  prophet  out  of  the  dungeon  before  he 
die. — 10. 


ETHICALLY   PRESENTED.  IOI 

So  they  drew  him  up  with  cords  *****  and  ]je 
remained  in  the  court  of  the  prison. — 13. 

And  Amaziah,  priest  of  Bethel,  said  to  Amos,  O  thou  seer, 
go  flee  thee  away  into  the  land  of  Judah. — Amos  vii,  12. 

But  they  refused  to  hearken,  and  pulled  away  the  shoulder, 
and  stopped  their  ears,  that  they  should  not  hear. — Zech.  vii,  n. 

Yea,  they  made  their  hearts  as  an  adamant  stone  lest  they 
should  hear  the  law,  and  the  words  which  the  Lord  of  Hosts 
hath  sent  by  His  spirit  by  the  former  prophets. — 12. 


CHAPTER     XXXVIII. 
MOSES. 

Meaning  of  the  Creeds  (continued). 

The  Seventh  Creed:  I  believe  with  a  perfect  faith  that 
the  prophecies  of  Moses  our  Master,  peace  be  to  him,  are 
true;  and  that  he  is  the  chief  of  all  the  prophets  before 
and  after  him. 

1.  All  that  Moses  prophesied  about  Israel  has  come 
to  pass;  his  prophesies  were  therefore  true. 

2.  The  title,  "our  Master,"  is  one  of  great  respect. 
It  was  applied  in  Bible  days  (Adon)  to  God,  to  kings, 
prophets,  leaders,  etc.,  just  as  Lord  is  applied  to-day  also 
to  certain  noblemen.     It  was  applied   in  later  days  to 
teachers  (rabbi  or  ribi). 

3.  Moses  is  the  greatest  of  all  our  teachers.     He 
devoted  his  life  to  serve  his  people. 

4.  Because  of  his  goodness  he  received  divine  mes- 
sages while  awake,  in   full  possession  of  his  faculties; 
not  in  visions,  and  not  by  parables. 

All  other  prophets  who  received  messages  re- 
ceived them  in  a  vision  or  dream, 


IO2  THE   JEWISH    RELIGION 

*5.     This  explains  the  many  strange  events  described 
by  the  prophets.    They  were  all  seen  in  a  vision  or  dream. 

6.  There  are  other  prophets  mentioned  in  the  Bible 
besides  those  whose  books  or  utterances  have  been  pre- 
served. 

7.  There   were   many   men   who   pretended   to  be 
prophets.     The  true  test  was  a  righteous  life,  obedience 
to  God's  Laws,  and  saying  nothing  in  opposition  to  His 
Law  and  His  announcements. 

8.  The  Bible  says,  "God  spoke  to  Moses  face  to 
face"  (Exod.  xxxiii,  n)  ;  "Mouth  to  mouth  I  will  speak 
with  him"   (Num.  xii,  8).     These  expressions  are  He- 
brew idioms,  meaning  one  directly  to  the  other,  "As  one 
speaketh  to  a  friend"  (Exod.  xxxiii,  n.) 

9.  No  mortal  can  see  God's  presence,  God  is  in- 
corporeal. 

10.  Our  gratitude  to  Moses  for  all  he  did  for  us, 
for  all  he  has  taught  us,  can  only  be  proved  to  be  real  by 
our  living  lives  in  accordance  with  "the  law  which  Moses 
commanded  us,,  the  inheritance  of  the  congregation  of 
Jacob." 

BIBLE  QUOTATIONS. 

1.  There    failed   not   aught   of   any   good   thing   which   the 
Lord  hath  spoken  unto  the  house  of  Israel ;  ail  came  to  pass. 
— Joshua  xxi,  45. 

Blessed  be  the  Lord  who  hath  given  rest  unto  His  people 
Israel,  according  to  all  that  He  promised:  there  hath  not  failed 
one  word  of  all  His  good  promise,  which  He  promised  by  the 
hand  of  Moses,  His  servant. — i  Kings  viii,  56. 

2.  If  I  be  a  master,  where  is  My  respect? — Mai.  i,  6. 
Your  master,  Saul,  is  dead. — 2  Sam.  ii,  7. 

Thus  shall  ye  say  to  your  master. — 2  Kings  xix,  6;  Isa. 
xxxvii,  6. 

Alas,  master,  it  was  borrowed. — 2  Kings  vi,  5. 

And  Chananiah,  the  master  of  the  song,  was  with  the 
singers. — I  Chron.  xv,  27. 

3.  And  there  arose  not  again  a  prophet  in  Israel  like  unto 
Moses  whom  the  Lord  knew  face  to  face. — Deut.  xxxiv,  10. 

4.  And  He  said,  Hear  now  My  words;  if  there  be  a  prophet 
among  you,  I  the  Lord  will  make  Myself  known  unto  him  in  a 
vision  and  will  speak  to  him  in  a  dream. 


ETHICALLY   PRESENTED.  IO3 

My  servant  Moses  is  not  so;  in  all  My  house  he  is  faithful. 

With  him  will  I  speak  mouth  to  mouth,  and  also  by  vision 
and  not  in  dark  speeches ;  and  the  similitude  of  the  Lord  he  shall 
behold. — Num.  xii,  6-8. 

4.  After  these  things,  the  word  of  the  Lord  came  unto 
Abram  in  a  vision,  saying,  Fear  not,  Abram;  I  am  thy  shield, 
and  thy  exceeding  great  reward. — Gen.  xv,  i. 

And  the  Lord  appeared  unto  him  (Isaac)  the  same  night, 
and  said,  I  am  the  God  of  Abraham  thy  father.  Fear  not,  for 

1  am  with  thee,  and  will  bless  thee. — Gen.  xxvi,  24. 

And  Jacob  lay  down  in  that  place  to  sleep;  and  he  dreamed, 
and  behold,  a  ladder  set  upon  the  earth  and  the  Lord  said,  I  am 
the  Lord  God  of  Abraham  thy  father  and  the  God  of  Israel 
*****  And,  behold,  I  am  with  thee,  and  will  keep  thee 
in  all  places  whither  thou  goest  *  *  *  *  — Gen,  xxviii,  11-15. 

And  it  came  to  pass  that  night,  that  the  word  of  the  Lord 
came  unto  Nathan. — 2  Sam.  vii,  4. 

And  Samuel  feared  to  show  Eli  the  vision. — i  Sam.  iii,  15. 

The  vision  of  Isaiah. — Isa.  i,  i. 

And  the  Lord  answered  me,  and  said,  Write  the  vision,  and 
make  it  plain  upon  tablets,  that  he  who  runs  may  read. — Hab. 
ii,  2. 

6.     The  prophet  Ahijah,  the   Shilonite. — i   Kings,  xi,  29. 

Now  there  dwelt  an  aged  prophet  in  Bethel. — i  Kings, 
xiii,  n. 

Jehu  the  prophet. — i  Kings  xvi,  12. 

Then  said  Elijah,  unto  the  people,  I,  even  I  only,  remain 
a  prophet  of  the  Lord,  but  Baal's  prophets  are  four  hundred  and 
fifty  men. — I  Kings,  xviii,  22. 

Elisha,  the  prophet  that  is  in  Israel,  telleth  the  king  of 
Israel  the  words  that  thou  speakest  even  in  thy  bedchamber. — 

2  Kings  vi,  12. 

Then  came  Shemaiah  the  prophet. — 2  Chron.  xii,  5. 

The  record  of  the  prophet,  Iddo. — 2  Chron.  xiii,  22. 

And  the  spirit  of  God  came  upon  Azariah  the  son  of  Oded. 

And  he  went  out  to  meet  Asa,  and  said  unto  them,  Hear 
ye  me,  Asa,  and  all  Judah  and  Benjamin ;  the  Lord  is  with  you, 
while  ye  be  with  Him ;  and  if  ye  ask  Him,  He  will  be  found 
of  you ;  but  if  ye  forsake  Him,  He  will  forsake  you  ***** 
Be  strong,  therefore,  and  let  not  your  hand  be  weak:  for  your 
work  will  be  rewarded. 

And  when  Asa  heard  these  words,  and  the  prophecy  of 
Oded  the  prophet,  he  took  courage.— 2  Chron.  xv,  1-8. 


IO4  THE   JEWISH    RELIGION 

And  Jehoshaphat  said,  Is  there  not  here  a  prophet? 

And  the  king  of  Israel  said,  there  is  yet  one  man,  Michaiah 
the  son  of  Imlah,  by  whom  we  may  enquire  of  the  Lord. — I. 
Kings  xxii,  7,  8. 

7.  Then  the  king  of  Israel  gathered  the  prophets  together, 
about  four  hundred  men,  and  said  unto  them,  shall  I  go  against 
Ramoth-Gilead  or  shall  I  forbear? 

And  they  said,  go  up,  for  the  Lord  shall  deliver  it  into  the 
hand  of  the  king. — i  Kings  xxii,  6. 

Then  said  the  prophet  Jeremiah  unto  Hananiah  the  prophet, 
Hear  now,  O  Hananiah,  the  Lord  hath  not  sent  thee;  but  thou 
makest  this  people  to  trust  in  a  lie. — Jerem.  xxviii,  15. 

9.  And   He   said,  thou  canst  not   see   My   face;   for  there 
shall  no  man  see  My  face  and  live. — Exod.  xxxiii,  20. 

10.  And  this  is  the  law  which  Moses  set  before  the  chil- 
dren of  Israel. — Deut.  iv,  44. 


CHAPTER.   XXXIX. 

OUR  TOBAH. 

Meaning  of  the  Creeds  (continued). 
The  Eighth  Creed :   I  believe  with  a  perfect  faith  that 
the  Law  which  at  present  is  in  our  possession  is  the  same 
that  was  given  to  Moses  our  Master,  may  his  soul  rest  in 
peace. 

1.  The  Torah,  or  Law  of  Moses,  as  we  have  it, 
contains  the  messages  which  God  gave  to  Moses. 

2.  These  messages  have  been  preserved  ail  these 
centuries  by  the  care  of  our  scribes,  or  writers,  our  rabbis 
and  other  learned  and  pious  men. 

3.  We  must  prevent  any  alteration  of  the  text  of  the 
Law. 

*4.     We  know,  by  actual  count,   how  many  sen- 
tences, words  and  letters  are  in  each  of  the  five  books  of 


ETHICALLY  PRESENTED.  IO5 

the  Torah.  We  know  also  how  many  times  each  letter  is 
used.  We  reproduce  in  every  copy  the  enlarged  and  re- 
duced letters.  A  scroll  of  the  Torah  found  incorrect  is 
not  used  in  public  worship  by  strict  congregations  until 
corrected.  These  are  all  precautions  adopted  to  secure 
correctness  in  the  text. 

5.  The  Law  of  Moses  is  referred  to  in  almost  every 
other  book  of  the  Bible,  showing  that  it  was  well  known 
to  the  Hebrews  in  all  ages. 

6.  The  Torah  is  the  basis  of  our  religion.    All  its 
commands  are  binding  upon  us  in  whatever  land  we  live, 
except  those  which  Moses  himself  expressly  states  are  to 
be  observed  in   Palestine  only,  such  as       those  which 

refer  to  political  life,  and  to  sacrificial  or  Temple  wor- 
ship in  Jeru  salem. 

7.  The  latter  cannot  be  observed  because  we  are 
no  longer  an  independent  nation  and  have  neither  priest- 
hood nor  sacrificial  worship. 

BIBLE  QUOTATIONS. 

1.  And  this  is  the  law  which  Moses  set  before  the  children 
of  Israel. 

These  are  the  testimonies  and  the  statutes  and  the  judg- 
ments which  Moses  spake  unto  the  children  of  Israel  after  they 
came  forth  out  of  Egypt. — Deut.  iv,  44,  45. 

2.  The    families    of    the    scribes    which    dwelt    at    Jabez 
*    *     *    *     *    — j  chron.  ii,  55- 

3.  Ye  shall  not  add  unto  the  word  which  I  command  you, 
neither  shall  ye  diminish  aught  from  it,  that  ye  may  keep  the 
commandments  of  the  Lord  your  God  which  I  command  you. — 
Deut.  iv,  2. 

What  thing  soever  I  command  you,  observe  to  do  it;  thou 
shall  not  add  thereto,  nor  dimmish  from  it. — Deut.  xii,  32. 

5.     Compare  Joshua  viii,  30-35,  with  Deuteronomy  xxvii,  1-8. 

But  the  children  of  the  murderers  he  (King  Amaziah)  slew 
not;  according  unto  that  which  is  written  in  the  book  of  the  law 
of  Moses,  wherein  the  Lord  commanded,  saying  the  fathers 
shall  not  be  put  to  death  for  the  children,  nor  the  children  be  put 
to  death  for  the  fathers ;  but  every  man  shall  be  put  to  death  for 
his  own  sin. — 2  Kings  xiv,  6.  [The  command  referred  to  is 
found  only  in  Deuteronomy,  the  fifth  book  of  the  law  of  Moses. 
Moses  died  641  years  before  this  king.] 


IO6  THE   JEWISH    RELIGION 

And  like  him  (Josiah)  was  there  no  king  before  him  that 
turned  to  the  Lord  with  all  his  heart,  with  all  his  soul,  and  with 
all  his  might,  according  to  all  the  law  of  Moses;  neither  after 
him  arose  there  any  like  him. — 2  Kings  xxiii,  25. 

Remember  ye  the  law  of  Moses  My  servant,  which  I  com- 
manded to  him  in  Horeb  for  all  Israel,  the  statutes  and  judgments. 
— Mai.  iv,  4. 

Moses  died  A.  M.  2488.  Joshua  died  A.  M.  2516. 

Amaziah  died  A.  M.  3129. 

Josiah  died  A.  M.  3329.  Malachi  lived  circa  3409  A.  M. 


*The  Ninth  Creed:  '  I  believe  with  a  perfect  faith  in 
this  Law  will  never  be  changed,  neither  will  there  be 
another  Law  from,  the  Creator,  blessed  be  His  name. 

1.  Our  Torah,  our  Bible,  may  not  be  set  aside  for 
the  so-called  New  Testament  of  the  Christians,  nor  for 
the  Koran  of  the  Mohammedans,  nor  for  any  of  the  so- 
called  sacred  books  of  other  religions,  nor  for  any  of  the 
religious  or  ethical  movements  of  our  own  day. 

2.  Our  Torah  was  given  us  by  God.    He  does  not 
change.    And  His  word  stands  for  ever. 

3.  We  must  be  loyal  to  the  Torah,  as  a  soldier  is  to 
his  flag. 

*4.  It  is  because  we  believe  that  our  Law  never  was 
and  never  is  to  be  changed,  that  we  reject  Christianity. 

5.  Christianity  is  the  religion  founded  on  the  so- 
called  New  Testament. 

For  reasons  why  we  Hebrews  reject  Christianity 
see  chapter         —The  attitude  of  Judaism  to  Christianity. 

BIBLE  QUOTATIONS. 

2.  The  word  of  our  Lord  shall  stand  for  ever. — Isa.  xl,  8. 
I  am  the  Lord.     I  change  not. — Mai.  iii,,  6. 

3.  Who  is  on  the  Lord's  side?  let  him  come  to  me. — Exod. 
xxxii,  26. 

How  long  halt  ye  between  two  opinions? — i  Kings  xviii,  21. 

4.  Whatsoever  I  command  you,  observe  to  do  it :  thou  shalt 
not  add  thereto,  nor  diminish  from  it.— Deut.  xii,  32. 


ETHICALLY  PRESENTED.  IO7 


CHAPTER     XL. 

GOD  KNOWS  ALL  THINGS. 

Meaning  of  the  Creeds  (continued). 

The  Tenth  Creed:  I  believe  with,  a  perfect  faith  that 
the  Creator,  blessed  be  His  name,  knows  all  the  thoughts 
and  actions  of  man,  as  it  is  said,  "  He  who  formeth 
their  hearts  alike  understands th  all  their  deeds."  (Psalm 
TTTlii,  15.) 

1.  From  this  we  learn  that  God  is  all-knowing,  or 
omniscient. 

2.  Whatever  we  do  or  say  or  think,  God  knows. 
Our  conduct  should  be  regulated  accordingly. 

3.  It  is  useless  for  us  to  try  and  deceive  God  by 
false  excuses.    God  knows  our  thoughts. 

*4.  God  knows  what  conduct  should  be  expected 
of  us  by  reason  of  our  intelligence  or  education  or  en- 
vironment. 

5.  The  greater  our  intelligence,  the  better  our  edu- 
cation, the  more  enlightened  our  environment,  the  higher 
are  the  ideals  of  conduct  expected  from  us  by  God  and 
by  man. 

6.  God  has  given  us  the  power  of  discerning  be- 
tween right  and  wrong.    He  knows  that  we  possess  that 
power.    Therefore  we  must  use  it  rightly  and  wisely. 

BIBLE   QUOTATIONS. 

1.  For  the  Lord  is  a  God  of  knowledge,  and  by  Him  actions 
are  weighed. — i  Sam.  ii,  3. 

Can  any  one  hide  himself  in  secret  places,  that  I  shall  not 
see  him?  saith  the  Lord.  Do  not  I  fill  the  heaven  and  the  earth, 
saith  the  Lord.  Jerem.  xxiii,  24. 

For  His  eyes  are  upon  the  ways  of  man,  and  He  seeth  all 
his  doings. — Job  xxxiv,  21. 

2.  He   who   formeth   their  hearts   alike,    understandeth   all 
their  deeds.— Ps.  xxxiii,  15. 


IO8  THE   JEWISH    RELIGION 

He  knoweth  their  works. — Job  xxxiv,  25. 

O  Lord,  Thou  searchest  me,  and  Thou  knowest. — Ps. 
cxxxix,  i. 

Thou  knowest  my  downsitting,  and  mine  uprising.  Thou 
understandest  my  thoughts  afar  off.  Ps.  cxxxix,  2. 

Thou  art  acquainted  with  all  my  ways. — Ps.  cxxxix,  3. 

For  there  is  not  a  word  on  my  tongue,  but  lo,  O  Lord,  Thou 
knowest  it  altogether. — Ps.  cxxxix,  4. 

The  Lord  knoweth  the  thoughts  of  man. — Ps.  xciv,  1 1. 

He  knoweth  the  secrets  of  the  heart. — Ps.  xliv,  21. 

And  thine  ears  shall  hear  a  word  behind  thee,  saying,  This 
is  the  way,  walk  ye  in  it,  when  ye  turn  to  the  right  hand  and 
when  ye  turn  to  the  left. — Isa.  xxx,  21. 

3.  The  house  of  Israel  compasseth  Me  with  deceit. — Hos. 
xi,  12. 

He  that  planted  the  ear,  shall  He  not  hear?  He  that  formed 
the  eye,  shall  He  not  see? — Ps.  xciv,  9. 

I,  the  Lord,  search  the  heart. — Jerem,  xvii,  10. 

4.  For    God   shall   bring   every    work   into   judgment   with 
every  secret  thing,  whether  it  be  good  or  whether  it  be  evil. — 
Eccles.  xii,  14. 

5.  And  the  Lord   spake   unto   Moses   and  Aaron,   Because 
ye  believed  Me  not,  to  sanctify  Me  in  the  eyes  of  the  children 
of   Israel,   therefore   ye    shall   not   bring  the   congregation   unto 
the  land  which   I  have  given  them. — Numbers  xx,   12. 

6.  I    call    heaven    and    earth    to    witness    against   you    this 
day,   that   I   have   set  before  you   the   life   and   the   death,   the 
blessing  and  the  blighting:  therefore  choose  life  that  thou  and 
thy  seed  may  live. — Deut.  xxx,  19. 

For  the  ear  triest  words  as  the  mouth  tasteth  meat.  Let 
us  choose  to  us  judgment:  let  us  know  among  ourselves  what  is 
good. — Job  xxxiv,  3,  4. 


ETHICALLY  PRESENTED.  109 

CHAPTER    XLL 

GOD  IS  JUST. 
Meaning  of  the  Creeds  (continued). 

*The  Eleventh  Creed :  I  believe  with  a  perfect  faith 
that  the  Creator,  blessed  be  His  name,  rewards  those  who 
keep  His  commandments,  and  punishes  those  who  trans- 
gress them. 

1.  Virtue  brings  its  own  reward.     Sin  brings  its 
own  punishment. 

2.  God  does  not  punish  in  the  sense  of  vengeance 
but  only  for  correction,  in  order  that  we  shall  forsake  our 
sins  and  lead  better  lives. 

3.  God  rewards  and  corrects  sometimes  in  this  life 
and  sometimes  in  future  life. 

4.  God  sends  the  reward  or  penalty  when  He  thinks 
best. 

5.  Therefore  we  must  not  wonder  if  a  righteous 
man  remains  long  unrewarded  or  if  a  wicked  man  re- 
mains long  uncorrected. 

*6.  Suffering  is  not  sent  to  us  only  for  punishment 
of  sin.  It  is  often  sent  to  arouse  us  to  better  and  nobler 
lives,  to  educate  us  to  higher  ideals,  to  lead  us  nearer  to 
God. 

*7.  God  made  us.  In  everyone  there  is  some  good. 
God  will  in  His  own  way  develop  that  good  in  this  or  in 
future  life,  until  the  good  shall  overcome  the  evil. 

8.  God  has  given  us  Free-will,  to  choose  between 
good  and  evil,  or  right  and  wrong. 

9.  If  we  were  destined  to  do  right  or  wrong  and 
did  not  have  the  power  to  choose,  there  would  be  no  merit 


IIO  THE   JEWISH    RELIGION 

in  doing  the  right,  and  we  could  not  be  justly  punished  for 
doing  the  wrong. 

10.  We  Hebrews  therefore  do  not  believe  in  Pre- 
destination. 

11.  Nor  do  we  believe  in  anyone  suffering  in  order 
that  any  sinner  may  be  saved  from  the  results  of  his 
own  sin.    The  soul  that  sins  must  suffer. 

12.  We  Hebrews  do  not  believe  in  vicarious  atone- 
ment. 

13.  Only  by  repentance,  or  sorrow  for  our  sin,  and 
by  amendment  of  our  conduct,  can  we  be  saved  from  the 
full  penalty  of  our  transgressions 

14.  Some  of  the  penalty  we  cannot  escape.     The 
very  remorse  is  itself  a  pain  or  penalty.     The  loss  of  our 
own  self-respect,  the  loss  of  the  respect  of  others;  the 
shamewhich  our  sin  causes  our  families;  the  conscious- 
ness that  we  have  offended  God  who  loves  us,  all  these 
are  some  of  the  penalties  or  punishments  for  sin  com- 
mitted. 

15  God's  punishment  is  like  the  good  physician's 
medicine  or  the  good  surgeon's  knife.  The  medicine  may 
be  bitter  and  the  knife  may  seem  cruel.  But  they  are 
meant  to  heal  us  and  save  our  lives. 

16.  God  does  not  punish  for  ever. 

17.  We  Hebrews  therefore  do  not  believe  in  Eter- 
nal Punishment. 

18.  "As  a  father  corrects  his  child,  so  God  corrects 
us."      (Deut.   viii.   5.)      His   punishment  or   correction 
is  only  fatherly ;  it  is  to  reform  our  conduct  and  to  make 
us  better  men  and  women. 

19.  The  greatest  reward,  the  greatest  happiness  in 
this  life  is  the  consciousness  of  being  at  peace  with  God, 
or  "at  one"  with  Him.     Our  sins  make  us  at  variance 
with  Him  until  we  atone  for  them.     Hence  atonement 
really  means  at-one-ment,  or  being  again  "at  one"  with 
God. 

20.  The   greatest   reward,   the   greatest   happiness 
that  we  can  have  in  future  life  is  a  higher  spiritual  de- 
velopment through  which  we  will  be  worthy  of  higher 
duties  and  responsibilities,  the  discharge  of  which  will  be 
yet  more  pleasing  to  our  God. 


ETHICALLY   PRESENTED.  Ill 

BIBLE  QUOTATIONS. 

I.    Know  that  your  sin  will  find  you  out — Num.  xxxii,  23. 

1.  the   Lord,   search   the   heart,   I    try   the    reins,   even   to 
give  man  according  to  his  ways  and  according  to  the  fruit  of 
his  doings. — Jer.  xvii,  10. 

Say  ye  unto  the  righteous  that  it  shall  be  well  with  him  for 
they  shall  eat  the  fruit  of  their  doings.  Woe  unto  the  wicked! 
it  shall  be  ill  with  him,  for  the  recompense  of  his  hands  shall  be 
done  to  him. — Isa.  iii,  10,  n. 

Great  in  counsel  and  mighty  in  doing,  for  Thine  eyes  are 
open  upon  all  the  ways  of  the  sons  of  men,  to  give  every  one 
according  to  his  ways,  and  according  to  the  fruit  of  his  doing. 
— Jerem.  xxxii,  19. 

Doth  not  He  that  pondereth  the  heart  consider,  and  He  that 
keepeth  the  soul,  doth  not  He  know,  and  shall  He  not  render  to 
every  man  according  to  his  works? — Prov.  xxiv,  12. 

2.  Have  I  any  pleasure  at  all  that  the  wicked  should  die? 
saith  the  Lord  God:  and  not  that  he  should  return  fiom  his  wcys 
and  live? — Ezek  xviii,  23. 

Let  the  wicked  forsake  his  way,  and  the  man  of  iniquity 
his  thoughts,  and  let  him  return  unto  the  Lord,  and  He  will 
have  mercy  upon  him,  and  to  our  God,  and  He  will  abundantly 
pardon. — Is.  Iv,  7. 

3.  God  will  bring  every  work  into  judgment,  with  ever? 
secret  thing,  whether  it  be  good  or  whether  it  be  evil. — Eccles. 
xii,  14. 

I  will  not  justify  the  wicked. — Exod.  xxiii,  7. 

I  will  be  gracious  to  whom  I  will  be  gracious,  and  I 
will  show  mercy  on  whom  I  will  show  mercy. — Exod.  xxxiii,  19. 

5.  Until  the  time  that  His  word  came,  the  word  of  the 
Lord  tried  him. — Psalm  cv,  19. 

I  said  in  mine  heart,  God  shall  judge  the  righteous  and  the 
wicked,  for  there  is  time  there  for  every  purpose  and  for 
every  work. — Eccles.  iii,  17. 

There  is  a  just  man  that  perisheth  in  his  righteousness, 
and  there  is  a  wicked  man  that  prolongeth  his  life  in  his  wicked- 
sess. — Eccles  vii,  15. 

Because  sentence  against  an  evil  work  is  not  executed  speed- 
ily, therefore  the  heart  of  the  sons  of  men  is  fully  set  in  them 
to  do  evil. — Eccles,  viii,  n. 


112  THE   JEWISH    RELIGION 

Though  a  sinner  do  evil  a  hundred  times,  and  his  days  be 
prolonged,  yet  surely  I  know  that  it  shall  be  well  with  them 
that  fear  God,  who  fear  before  Him. — Eccles.  viii,  12. 

But  it  shall  not  be  well  with  the  wicked,  neither  shall 
he  prolong  his  days,  which  are  as  a  shadow,  because  he  feareth, 
not  before  God. — Eccles.  viii,  13. 

Many  are  the  afflictions  of  the  righteous,  but  the  Lord 
delivereth  them  out  of  them  all. — Psalm  xxxiv,  19, 

Fret  not  thyself  because  of  evil  doers,  neither  be  thou 
envious  against  the  workers  of  iniquity. — Psalm  xxxvii,  I. 

For  they  shall  soon  be  cut  down  like  grass,  and  wither  as 
the  green  herb. — Psalm  xxxvii,  2. 

For  evil  doers  shall  be  cut  off;  but  those  that  wait  upon 
the  Lord  shall  inherit  the  earth. — Psalm  xxxvii,  9. 

For  yet  a  little  while,  and  the  wicked  shall  not  be. — Psalm 
xxxvii,  10. 

6.  In  the  days  of  adversity  consider. — Eccles.  vii,   14. 

Let  us  search  and  try  our  ways,  and  turn  again  to  the  Lord. 
— Lamen.  iii,  40. 

Weeping  may  endure  for  the  night,  but  joy  cometh  in  the 
morning. — Psalm  xxx,  5. 

The '  rain  concealeth  blessings. — Psalm  Ixxxiv,  6. 

They  that  sow  in  tears  shall  reap  in  joy. — Psalm  cxxvi,  5. 

I  know,  O  Lord,  that  Thy  judgments  are  right,  and  that 
Thou  in  faithfulness  hast  afflicted  me. — Psalm  cxix,  75. 

7.  And    God   created    man  ....  and    God    saw    everything 
that  He  had  made,  and,  behold,  it  was  very  good. — Gen.  i,  27-31. 

8.  See,  I  set  before  thee  this  day  life  and  good  and  death 
and  evil. — Deut.  xxx,   15. 

I  call  heaven  and  earth  to  witness  this  day  against  you,  that 
I  set  before  you  life  and  death,  blessing  and  blighting — therefore 
choose  life  that  both  thou  and  thy  children  may  live. — Deut. 
xxx,  19. 

9.  Shall   not  the  Judge   of  all  the  earth   do   right? — Gen. 
xviii,  25. 

A  God  of  Truth  and  without  iniquity,  just  and  upright  is 
He. — Deut.  xxxii,  4. 

Righteous  art  Thou,  O  Lord,  and  upright  are  all  Thy  judg- 
ments.— Psalm  cxix,  137. 

The  Lord  is  righteous  in  all  His  ways,  and  holy  in  all  His 
works. — Psalm  cxlv,  17. 

See  also  Quotations  8,  of  Chapter  39. 

13.     When  thou  art  in  tribulation,  and  all  these  things  come 


ETHICALLY   PRESENTED.  113 

upon  thee,  even  in  the  latter  days,  if  thou  turn  to  the  Lord  thy 
God,  and  shall  be  obedient  unto  His  voice  (for  the  Lord  thy 
God  is  a  merciful  God),  He  will  not  forsake  thee,  neither 
destroy  thee,  nor  forget  the  covenant  of  thy  fathers  which  He 
promised  unto  them. — Deut.  iv,  30,  31. 

Let  the  wicked  forsake  his  way,  and  the  man  of  iniquity 
his  thoughts ;  and  let  him  return  unto  the  Lord,  and  He  will 
have  mercy  upon  him,  and  unto  our  God,  for  He  will  abundantly 
pardon. — Isa.  Iv,  7. 

He,  that  covereth  his  sins  shall  not  prosper:  but  whoso 
confesseth  and  forsaketh  them  shall  have  mercy. — Prov.  xxviii, 
13- 

16.  For  I  will  not  contend  for  ever,  neither  will  I  be 
always  wroth ;  for  the  spirit  would  fail  before  Me,  and  the  souls 
which  I  have  made. — Isa.  Ivii,  16. 

I  am  merciful,  saith  the  Lord,  I  will  not  keep  anger  for 
ever. — Jer.  iii,  12. 

He  retaineth  not  His  anger  for  ever,  because  He  delighteth 
in  mercy. — Micah  vii,  18. 

The  Lord  is  merciful  and  gracious,  slow  to  anger  and 
plenteous  in  mercy. 

He  will  not  always  chide;  neither  will  He  keep  His  anger 
for  ever. 

He  dealeth  not  with  us  according  to  our  sins;  nor  rewardeth 
us  according  to  our  iniquities. 

For  as  the  heaven  is  high  above  the  earth,  so  great  is  His 
mercy  toward  them  that  fear  Him. 

As  the  East  is  far  from  the  West,  so  doth  He  remove  our 
transgressions  from  us.  Like  as  a  father  pitieth  his  children, 
so  the  Lord  pitieth  them  that  fear  Him.  For  He  knoweth  of 
what  we  are  formed;  it  is  remembered  that  we  are  but  dust. — 
Psalm  ciii,  8-14. 

1 8.  As  a  man  chasteneth  his  son,  so  the  Lord  chasteneth 
thee. — Deut.  viii,  5. 

Happy  is  the  man  whom  Thou  chasteneth,  O  Lord,  and  from 
Thy  Law  wilt  Thou  teach  him. — Psalm  xciv,  12. 

Behold,  happy  is  the  man  whom  God  correcteth;  therefore 
despise  thou  not  the  chastening  of  the  Almighty. — Job  v,  17. 

19.  May  the  Lord  life  up  His  countenance  upon  thee  and 
give  thee  peace. — Numbers  vi,  26. 

He  shall  make  peace  with  Me. — Isa.  xxvii,  5. 
Peace,  peace,  to  him  that  is  far  off,  and  to  him  that  is  near, 
saith  the  Lord,  and  I  will  heal  him. — Isa.  Ivii,  19, 


114  THE    JEWISH    RELIGION 

Ye  shall  have  peace. — Jerem.   iv,   10. 

20.  For  since  the  beginning  of  the  world  men  have  not 
heard,  neither  hath  the  eye  seen,  O  God,  beside  Thee,  what  He 
hath  prepared  for  him  that  waiteth  for  Him. — Isa.  Ixiv,  4. 

O,  how  great  is  Thy  goodness,  which  Thou  hast  wrought  for 
them  that  trust  in  Thee  before  the  sons  of  men. — Psalm  xxxi,  19. 


CHAPTER     XLI  I. 

MESSIAH. 
Meaning  of  the  Creeds   (continued). 

*The  Twelfth  Creed:  I  believe  with  a  perfect  faith  in 
the  coming  of  the  Messiah;  and  though  he  tarry,  yet  will 
I  daily  wait  for  his  coming. 

1.  All  Hebrews  believe  in  a  Messianic  Era. 

2.  The  Messianic  Era  is  a  name  given  to  the  time 
when  Universal  Peace,  Universal  Brotherhood  and  Uni- 
versal Happiness  will  be  established  on  earth. 

3.  This  era  is  also  known  by  various  names,  e.g., 
the  establishment  of  God's  Kingdom  on  Earth,  the  King- 
dom of  God,  the  Kingdom  of  Heaven,  the  New  Heaven 
and  the  New  Earth,  the  Era  of  Peace  and  Goodwill,  etc. 

*4.  We  can  only  prepare  for  it  by  living  righteous 
lives  and  so  setting  a  proper  example. 

5.  This  era  will  be  brought  about  by  the  Hebrews, 
We  call  the  Hebrews,  therefore,  the  Messianic  people. 

6.  The  great  mass  of  the  Hebrews  believe  in  a 
personal  Messiah,  a  man  of  the  line  of  David,  and  who 
will  be  known  by  his  "wisdom  and  understanding,  his 
counsel  and  power,  his  knowledge  of  the  Lord,  and  his 
reverence  for  Him." 

7.  Messiah  means  "anointed."    A  king,  in  ancient 
times  was  anointed  when  first  he  assumed  his  duties,  or 
v/as  selected, 


ETHICALLY   PRESENTED.  115 

8.  The  Messiah  will  be  king  in  the  sense  of  the 
Hebrew  word,  which  means  a  "leader,"  or  "guide,"  or 
"captain,"  the  head  of  our  government  so  far  as  govern- 
ment is  required  for  law  and  order. 

9.  He   will   be   identified   with   the   restoration   of 
Palestine  to  the  Hebrews,  and  the  reconstruction  of  the 
Hebrew  nation,  when  "the  Lord  will  set  His  hand  again 
the  second  time  to  recover  the  remnant  of  his  people," 
"will  assemble  the  outcasts  of  Israel  and  gather  together 
the  dispersed  of  Judah  from  the  four  corners  of  the 
earth"  (Isa,  xi,  11-12). 

10.  The   reconstructed   Hebrew   nation   will  be  a 
spiritual  and  not  a  political  power,  in  the  modern  sense 
of  the  term. 

11.  That  is,  it  will  not  have  army  or  navy,  colonies, 
protectorates,  foreign  possessions  of  any  kind,  since  its 
boundaries  are  unchangeably  fixed  by  the  Bible. 

12.  Hebrews  living  in  countries  outside  of  Pales- 
tine will  owe  allegiance  in  temporal  affairs  to  the  country 
of  their  birth  or  adoption,  but  will  be  guided  spiritually 
from  Jerusalem,  just  as  Catholics  give  their  allegiance 
to  the  country  of  birth  or  adoption  in  temporal  affairs,  but 
are  at  the  same  time  guided  spiritually  by  Rome  or  the 
Vatican. 

13.  Hebrews  are  to  be  living  examples  of  good 
citizenship,  true  manhood  and  womanhood,  in  whatever 
country  they  live. 

14.  Only  thus  can  we  Hebrews  fulfil  our  mission  to 
be  a  kingdom  of  priests  and  a  consecrated  nation.     As 
priests  we  must  live  among  those  whom  we  are  to  in- 
struct by  word  and  example.     As  a  nation  consecrated 
to  God's  service,  we  must  do  His  work  wherever  it  is 
is  to  be  done.    And  that  is,  in  every  land. 

15.  Messiah  will  be  identified  with  the  establish- 
ment of  God's  Kingdom  on  earth,  when  wars  will  cease; 
and  Universal  Peace,  Universal  Brotherhood  ano  Uni- 
versal Happiness  will  be  instituted. 

16.  The  appearance  of  Messiah,  the  construction  of 
Israel's  nationality,  its  power  as  a  spiritual  force  for  the 
happiness  of  all  mankind,  the  establishment  of  Universal 
Peace,  Universal  Brotherhood  and  Universal  Happiness, 


Il6  THE   JEWISH    RELIGION 

the  creation  of  the  Kingdom  of  God  on  eartn,  may  all 
seem  humanly  impossible.  But  there  was  a  time  when 
it  seemed  humanly  impossible  that  a  deliverer  could  ap- 
pear to  our  fathers  in  Egypt,  or  that  the  Hebrews  could 
be  marched  into  Palestine  successfully  against  martial 
opponents,  or  that  a  Hebrew  nationality  could  be  erected 
whose  political  power  was  little  or  none,  but  whose  spirit- 
ual power  through  its  prophets,  its  real  leaders,  is  to  this 
day  a  mighty  spiritual  force  which  helps  to  lift  all 
mankind  toward  the  lofty  and  noble  human  ideals  above- 
mentioned. 

17.  Our  duty  to-day  is  to  hold  up  these  Messianic 
ideals   of   the   Kingdom   of   God  ;   and   to   preach   and 
practice  the  ideals  of  life,  private  or  personal,  social  or 
communal,  civic  or  political,  in  whatever  country  we  live. 
We  are  to  be,   individually  and   collectively,  mankind's 
quickening  influence  for  good.       Thus  do  we  best  serve 
the  purpose  of  God  to  make  earth  the  scene  of  human 
happiness.    Thus  are  we  the  servants  of  God,  the  people 
of  God,  the  ones  "chosen"  for  this  purpose. 

18.  The  Messianic  ideal,  or  the  ultimate  realization 
of  God's  Kingdom  on  earth,  is  the  only  reason  for  our 
existence  as  Hebrews. 

19.  Our  religion  therefore  consecrates  us  to  service 
of  God  and  service  for  God.    It  keeps  us  separate  from 
all  peoples  until  all  shall  recognize  the  one  God,  the  one 
Savior,  and  until  all  shall  worship  Him,  and  only  Him, 
not  only  by  words  but  by  conduct. 

20.  He  has  chosen  other  nations  for  other  purposes. 
He  chose  Israel  to  teach  mankind  conduct ;  or,  as  the 
Bible  phrases  it,  for  His  praise,  name  and  glory. 

21.  Praise,  name  and  glory  are  evidenced  not  only 
by  words,  but  by  Conduct. 

Even  as  the  true  praise,  name  and  glory  of  a 
parent  are  the  right  conduct  of  his  children,  and  of  a 
monarch  the  virtue  and  obedience  of  his  subjects,  so  the 
true  praise,  name  and  glory  of  God,  the  King  of  Kings, 
are  the  right  conduct,  virtue  and  obedience  of  all  His 
earthly  children. 

22.  The    consciousness    of    the    high    purpose    of 
Israel   among  the  nations   should  make  every  Hebrew 

loyal  to  God  and  His  Law. 


ETHICALLY   PRESENTED.  117 

BIBLE  QUOTATIONS. 

1.  As  truly  as  I  live,  all  the  earth  shall  be  filled  with  the 
glory  of  the  Lord. — Numbers  xiv,  21. 

Holy,  holy,  holy  is  the  Lord  of  Hosts,  the  whole  earth  is 
full  of  His  glory. — Isa.  vi,  3. 

For  as  the  earth  bringeth  forth  her  bud,  and  as  the  garden 
causeth  the  things  that  are  sown  in  it  to  spring  forth,  so  the 
Lord  God  will  cause  righteousness  and  praise  to  spring  forth 
before  all  the  nations. — Isa.  Ixi,  n. 

2.  And   the    result   of    righteousness    shall   be   peace;    and 
the  effect  of  righteousness  quietness   and   assurance   forever. — 
Isa.  xxxii,  17. 

And  My  people  shall  dwell  in  a  peaceable  habitation,  and  in 
sure  dwellings,  and  in  quiet  resting  places. — Isa.  xxxii,  18. 

Glory  shall  dwell  in  our  land.  Mercy  and  truth  are  met 
together;  righteousness  and  peace  kiss.  Truth  shall  spring 
forth  out  of  the  earth,  and  charity  shall  look  down  from  heaven. 
Yea,  the  Lord  will  give  happiness. — Psalm  Ixxxv,  9-12. 

They  shall  not  hurt  nor  destroy  in  all  My  holy  mountain. 
For  earth  shall  be  filled  with  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sei. — Isa.  xi,  9. 

Earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the 
Lord,  as  the  waters  cover  the  sea. — Hab.  ii,  14. 

3.  See  quotations  to  chapter  4. 

4.  Thou   art    My   servant,    O    Israel,   by   whom   I   will   be 
glorified. 

It  is  a  light  thing  that  thou  shouldst  be  My  servant  to  raise 
up  the  tribes  of  Jacob,  and  to  restore  the  preserved  of  Israel, 
I  "will  also  give  thee  for  a  light  to  the  Gentiles  that  thou 
mayest  be  My  salvation  to  the  end  of  the  earth. — Isa.  xlix,  3,  6. 

6.  And  there  shall  come  forth  a  rod  out  of  the  stem  of 
Jesse  and  a  branch  shall  grow  out  of  his  roots. — Isa.  xi,  i. 

And  David  My  servant,  shall  be  king  over  them,  and  they 
shall  all  have  one  shepherd;  they  shall  also  walk  in  My  judg- 
ments, and  observe  My  statutes  and  do  them. — Ezek.  xxxvii,  24. 

My  servant  David  shall  be  their  prince  for  ever, — Ezek. 
xxxvii,  25. 

Thus  said  the  Lord,  If  ye  can  break  My  covenant  of  the  day 
and  My  covenant  of  the  night,  and  that  there  should  not  be  day 
and  night  in  their  season ;  Then  may  also  My  covenant  be 


Il8  THE   JEWISH    RELIGION 

broken  with  David  My  servant,  that  he  should  not  have  a  son 
to  reign  upon  his  throne. — Jerem.  xxxiii,  20,  21. 

And  the  Spirit  of  the  Lord  shall  rest  upon  him,  the 
spirit  of  wisdom  and  understanding,  the  spirit  of  counsel  and 
of  might,  the  spirit  of  knowledge  of  and  reverence  of  the  Lord. 
Isa.  xi,  2. 

7.  Then  Samuel  took  the  horn  of  oil,  and  poured  it  upon  his 
(Saul's)  head,  and  kissed  him  and  said.  Is  it  not  because  the  Lord 
hath  anointed  thee  to  be  captain  over  His  inheritance? — I.  Sam. 
x,  i. 

And  the  Lord  said  unto  Samuel,  How  long  wilt  thou  mourn 
for  Saul,  seeing  I  have  rejected  him  from  reigning  over  Israel? 
Fill  thine  horn  with  oil,  and  go,  I  will  send  thee  to  Jesse,  the 
Bethlehemite,  for  I  have  provided  Me  a  king  among  his  sons. 
— I.  Sam.  xvi,  I. 

Then  Samuel  took  the  horn  of  oil,  and  anointed  him 
(David)  in  the  midst  of  his  brethren;  and  the  spirit  of  the  Lord 
came  upon  David  from  that  day  forward. — I.  Sam.  xvi,  13. 

I  have  anointed  thee  king  over  Israel. — II.  Kings  ix,  1-3. 

8.  We  will  have  a  king  over  us;  that  our  king  may  judge 
us,  and  go  out  before  us,  and  fight  our  battles. — I.   Sam.  viii, 
19-20. 

9.  And  in  that  day  there  shall  be  a  root  of  Jesse  which  shall 
stand   for  an   ensign   of  peoples,  to   it  shall   the   Gentiles   seek, 
and  His  rest  shall  be  glorious. — Is.  xi,  10. 

And  it  shall  come  to  pass  in  that  day  ....  He  shall  set  up 
an  ensign  for  the  nations  and  shall  assemble  the  outcasts  of 
Israel  and  gather  together  the  dispersed  of  Judah  from  the 
four  corners  of  the  earth. — Is.  xi,  n,  12. 

10.  They   shall    sanctify   My  name   and   sanctify  the   Holy 
One  of  Jacob,  and  shall  fear  the  God  of  Israel. — Is.  xxix,  23. 

Not  by  might  nor  by  power,  but  by  My  spirit,  saith  the 
Lord  of  Hosts. — Zech.  iv,  6. 

11.  Unto  thy  seed  do  I  give  this  land,  from  the  river  of 
Egypt  unto  the  great  river,  the  river  Euphrates. — Gen.  xv,  18. 

From  the  wilderness  and  Lebanon,  from  the  river,  the  river 
Euphrates,  even  unto  the  rear  sea,  shall  be  your  border. — Deut. 
xi,  24. 

12.  Seek  ye  the  peace  of  the  city  whither  I  caused  you  to 
be  carried  away  captives,  and  pray  unto  the  Lord  for  it:  for  in 
the  peace  thereof  ye  shall  have  peace. — Jere.  xxix,  7. 


ETHICALLY   PRESENTED.  1I() 

From  Zion  shall  go  forth  Law  and  the  word  of  the  Lord 
from  Jerusalem. — Isa.  ii,  3;  Mica,  iv,  2. 

13.  And   their    seed    shall    be   known    among   the    Gentiles, 
and  their  offspring  among  the  peoples;  all  that  see  them  shall 
acknowledge  them  that  they  are  the  seed  which  the  Lord  hath 
blessed. — Isa.  Ixi,  9. 

14.  And  ye  shall  be  unto  Me  a  kingdom  of  priests  and  a 
holy  nation. — Ex.  xix,  6. 

Ye  shall  be  named  the  priests  of  the  Lord;  men  shall  call 
you  the  ministers  of  our  God. — Isa.  Ixi,  6. 

15.  And  the  Lord  shall  be  King  over  all  the  earth.    On  that 
day  the  Lord  will  be  One,  and  His  name  One. — Zech.  xiv,  9. 

And  the  glory  of  the  Lord  shall  be  revealed,  and  all  flesh 
shall  see  it  together,  for  the  mouth  of  the  Lord  has  spoken. — 
Isa.  xl,  5. 

They  shall  beat  their  swords  into  ploughshares,  and  their 
spears  into  pruning  hooks;  nation  shall  not  lift  up  sword  against 
nation,  neither  shall  they  learn  war  any  more. — Isa.  ii,  4. 

16.  And  the  Lord  said  unto  Moses,  Hath  the  Lord's  hand 
waxed  short?  Thou  shalt  see  now  whether  My  word  shall  come 
to  pass  unto  thee  or  not. — Num.  xi,  23. 

I,  the  Lord,  will  hasten  it  in  its  time. — Isa.  Ix,  22. 

Is  My  hand  shortened  at  all,  that  it  cannot  redeem?  Or 
have  I  no  power  to  deliver? — Isa.  1,  2. 

There  is  nothing  too  hard  for  Thee. — Jere.  xxxii,  17. 

17.  To   make   known   on   earth   Thy   ways,   Thy   salvation 
among  all  nations. — Ps.  Ixvii,  2. 

They  shall  speak  of  the  glory  of  Thy  kingdom,  and  talk  of 
Thy  might. — Ps.  cxlv,  n. 

To  make  known  to  the  sons  of  men  His  mighty  acts,  and  the 
glorious  majesty  of  His  Kingdom. — Psalm  cxlv,  12. 

For  Thou  art  a  holy  people  unto  the  Lord  thy  God. — Deut. 
vii,  6. 

I  will  give  thee  for  a  light  to  the  nations,  that  thou  mayest  be 
My  salvation  unto  the  ends  of  the  earth. — Isa.  xlix,  6. 

But  thou  Israel,  art  My  servant,  Jacob  whom  I  have  chosen, 
the  seed  of  Abraham,  My  friend. — Isa.  xli,  8;  xlii,  10;  xliv,  2. 
21.;   xlv.  4. 

18.  Be  a  blessing.     (God's  first  message  to  Abraham,  the 
first  of  the  Patriarchs.) 

In  thee  shall  all  families  of  the  earth  be  blessed. — Gen. 
xii.  2,  3;  xvii,  18;  xxii,  18;  xxvi,  4. 


I2O  THE  JEWISH    RELIGION 

In  order  that  all  the  peoples  of  the  earth  may  know  that  the 
Lord  is  God,  there  is  none  else. — i  K.  viii,  60.  (Solomon,  at  the 
dedication  of  the  temple.) 

19.  And  ye   shall   be  holy  unto   Me,   for  I,  the  Lord,   am 
Holy,  and  I  have  separated  you  from  other  peoples,  to  be  Mine. — 
Levit.  xx,  26. 

That  all  the  kingdoms  of  the  earth  may  know  that  Thou  art 
the  Lord,  even  Thou  only. — Isa.  xxxvii,  20. 

And  the  Lord  shall  be  King  over  the  earth ;  on  that  day  the 
Lord  shall  be  one,  and  His  name  one. — Zech.  xiv,  19. 

All  the  nations  whom  Thou  hast  made  shall  come  and  wor- 
ship before  Thee,  O  Lord : :  and  shall  honor  Thy  name. — Ps. 
Ixxxvi,  9. 

And  all  flesh  shall  bless  the  name  of  His  Holiness  forever 
and  ever. — Ps.  cxlv,  21. 

For  then  I  will  turn  to  the  peoples  a  pure  language,  that  they 
may  all  call  upon  the  name  of  the  Lord,  to  serve  Him  with  one 
consent. — Zeph.  iii,  9. 

From  Zion  shall  go  forth  Law,  and  the  word  of  the  Lord 
from  Jerusalem. — Isa.  ii,  3. 

Look  unto  Me,  and  be  saved,  all  the  ends  of  the  earth,  for  I 
am  God,  and  there  is  none  else. — Isa.  xlv,  22. 

The  gentiles  shall  come  unto  Thee  from  the  ends  of  the  earth. 
— Jer.  xvi,  19. 

Now  shall  He  be  great  unto  the  ends  of  the  earth. — Mica. 
v,  4- 

O,  Let  the  nations  be  glad  and  sing  for  joy,  when  Thou  wilt 
judge  the  Peoples  righteously,  and  the  nations  on  earth  Thou 
wilt  guide  them. 

The  peoples  shall  praise  Thee,  O  God,  they  shall  praise 
Thee,  the  peoples,  all  of  them.  .  .  . 

All  the  ends  of  the  earth  shall   reverence  Him. — Ps.  Ixvii, 

20.  Blessed  be   Egypt,   My  people,   and   Assyria,  the  work 
of  My  hands,  and  Israel   Mine  inheritance. — Isa.  xix,  25. 

Have  not  I  brought  up  Israel  out  of  the  land  of  Egypt?  And 
the  Philistines  from  Caphtor,  and  the  Syrians  from  Kir? — 
Amos,  ix,  7. 

The  Lord  hath  annointed  thee  this  day  to  be  His  peculiar 
people,  as  He  hath  promised  thee,  and  that  thou  shouldest  keep 
all  His  commandments. 

And  to  make  thee  high  even  above  all  nations  which  He 
hath  made,  for  praise,  name  and  glory,  and  that  thou  mayest 


ETHICALLY   PRESENTED.  121 

be  a  Holy  people  unto  the  Lord  Thy  God,  as  He  hath  spoken. — 
Deut.  xxvi,  18,  i. 

Ye   are   My   witnesses,   sayeth   the  Lord,  and   My  servant 
whom  I  have  chosen:  that  ye  may  know  and  believe  Me  and 
understand  that  I  am  He.  Besides  Me  there  is  no  God  formed, 
neither  shall  there  be  any  after  Me. — Isa.  xliii,  10. 

Behold,  I   have  given  him   for  a  witness  to  the  people,  a 
leader  and  commander  for  the  people. 


CHAPTER    XLIII. 

THE   IMMORTALITY   OF   THE   SOUL. 

Meaning  of  the  Creeds  (continued). 

The  Thirteenth  Creed:  I  believe  with,  a  perfect  faith 
that  there  will  be  a  reviving  of  the  dead,  at  the  time 
when  it  shall  please  the  Creator,  blessed  be  His  name,  and 
exalted  be  His  memorial  for  ever  and  ever. 

1.  We  have  both  a  soul  and  a  body.    The  living  are 
those  whose  souls  and  bodies  act  together.    The  dead  are 
those  whose  bodies  return  to  dust  and  whose  souls  re- 
turn to  God. 

2.  The  souls  thus  live  again  in  a  new  life. 

3.  This  new  life  is  sometimes  called  "the  future 
state." 

4.  In  the  future  state  we  reap  the  rewards  or  pen- 
alties of  our  conduct  on  earth. 

5.  To  do  good  for  the  sake  of  reward  in  this  life 
or  in  future  state  is  less  worthy  than  to  do  good  without 
expectation  of  reward,  but  only  because  God  considers  it 
right. 

6.  To  avoid  evil  for  fear  of  punishment  or  penalty 
in  this  lif  >  or  in  future  state  is  less  worthy  than  to  avoid 


122  THE  JEWISH   RELIGION 

evil,  not  because  we  will  be  rewarded  for  avoiding  it,  but 
because  God  considers  it  wrong. 

7.  Reward  and  penalty  in  future  state  can  only  be 
spiritual,  for  the  body  ceases  to  exist. 

8.  "The  reward  of  the  righteous  in  future  life  is 
spiritual  happiness,  the  punishment  of  the  wicked  is  ex- 
clusion from  it." 

*9.  The  Bible  expression,  "the  soul  being  cut  off 
from  its  people,"  thus  means  that  in  future  life,  that  soul 
is  excluded  from  the  happiness  enjoyed  by  the  righteous. 

10.  Hell,  a  place  of  everlasting  torment,  does  not 
form   part  of  Jewish   doctrine.      Sheol   Ge-hinnom,   are 
sometimes  translated  "hell."    Sheol  means  the  grave. 

11.  Ge-hinnom,  literally  the  Valley  of  Hinnom,  was 
a  valley  south  of  Jerusalem,  which  by  reason  of  its  uses 
became  the  proverbial  expression  for  any  bad  place. 

12.  Eternal    Punishment    does    not    form   part   of 
Jewish  doctrine. 

13.  God  is  just,  therefore  He  will  not  sentence  to 
eternal  punishment  for  sins  committed  in  the  compara- 
tively short  life  on  earth. 

14.  God  himself  assures  us  that  He  is  "compassion- 
ate and  gracious,  forbearing  and  abundant  in  mercy," 
and  that  He  will  not  retain  His  anger  for  ever,  nor  does 
He  contend  for  ever,  nor  does  He  punish  us  even  ac- 
cording to  our  sins.    For  these  reasons  also  Eternal  Pun- 
ishment does  not  form  part  of  Jewish  doctrine. 

15.  Future  state  for  the  wicked  is  therefore  cor- 
rective.    The  wicked  being  "destroyed  for  ever"  doubt- 
less means,  therefore,  rather  that  the  wickedness  will  be 
destroyed  or  eliminated,  and  the  sinner  will  be  refined 
from  his  sin.  Not  one  soul  that  God  has  made  can  be  lost 
for  ever.    For  there  is  good  in  every  man's  soul,  since  the 
soul  comes  from  God.     That  good  can  be  trained  and 
educated  to  higher  and  better  life,  while  the  sinner  "bears 
the  indignation  of  the  Lord,  because  he  has  sinned 
against  Him,  until  He  pleads  his  cause,  and  executes 


ETHICALLY  PRESENTED.  123 

judgment  for  him,  and  He  brings  him  forth  to  the  Light 
and  he  beholds  His  righteousness"  (Micah  vii,  9). 

16.  In  this  life  on  earth  it  is  the  soul  which  makes 
us  what  we  are,  by  its  powers  of  mind  or  intellect,  by  its 
emotions,  by  its  inspirations  of  love  or  hatred,  self-sacri- 
fice or  selfishness,  etc. 

17.  We  love  our  dear  ones,  and  we  esteem  men  and 
women,  not  because  of  their  physical  form,  but  because 
of  what  their  souls  make  them,  because  of  their  charac- 
ters or  natures.     The  soul  is  therefore  more  important 
than  the  body. 

18.  The  soul  returns  to  God,  and  continues  to  live. 

19.  The  continuance  of  the  soul  in  future  life,  the 
correction  of  faults,  and  the  strengthening  of  its  nobler 
powers  for  higher  duties  and  responsibilities,  constitute 
spiritual  existence  in  future  state. 

20.  What  new  forms  the  soul  assumes,  in  place  of 
its  bodily  form  on  earth,  we  cannot  know 

21.  Science  teaches  us  that  there  is  a  constant  re- 
newal or  transmission  of  life  from  form  to  form,  and  a 
gradual  development  from  lower  to  higher  forms  of  life 
in  the  physical  world. 

22.  Law   in   the   physical   world    indicates   similar 
law  in  the  spiritual  world.     Therefore  we  believe  that 
there  is  in  the  spiritual  world,  or  in  spiritual  life,  a  grad- 
ual development  to  higher  conditions  of  life. 

23.  Our  reason  tells  us  that  our  intelligence,  our 
emotions,  our  perceptions  of  spiritual  things,  are  powers 
or  manifestations  of  the  soul.     We  may  therefore  with 
reason  believe  that  our  intelligence,  our  emotions  and  our 
perceptions  of  spiritual  things,  developed  by  our  earthly 
experiences,  will  be  continued  in  a  future  Life. 

24.  Science  tells  us  that  our  globe  is  but  a  part  of 
an  ordered  Universe,  all  of  whose  parts  are  in  wonderful 
harmony.     It  is  impossible  to  believe  that  man,  the  chief 
inhabitant  of  our  globe,  and  endowed  with  such  gifts  as 
Intelligence,  Emotion  and  Spiritual  Perceptions,  is  not  in 
some  relation  of  harmony  with  sentient  creatures  as  far 
superior  to  us  in  magnitude  of  powers  or  functions  as 
the  rest  of  the  universe  is  to  our  small  orb. 


124  THE    JEWISH    RELIGION 

25.  This  harmony  must  be  a  spiritual  harmony,  for 
our  natural  parts,  our  bodies,  crumble  into  the  dust. 

26.  We  behold  the  universe  with  its  bewildering 
myriads  of  multitudes  of  worlds,  and  every  star  or  planet 
in  every  stellar  system  governed  by  God's  laws,  which 
connect  them  all.    It  is  impossible  that  the  Lord,  the  King 
of  that  universe,  has  no  plan  which  brings  not  only  our 
globe  into  union  with  His  "Universe-Kingdom,"  but  its 
inhabitants  also.    And  such  union  of  all  the  responsible 
inhabitants  of  the  universe  can  only  be  of  a  spiritual 
nature. 

27.  No  human  intellect  can  imagine  any  of  the 
stages  of  the  development  of  our  souls  in  that  spiritual 
future.     And   no   human   intellect   can  .understand   the 
transmission  of  human  souls  to  other  spheres  of  activity. 

28.  If  the  righteous  are  thus  translated  to  a  sphere 
of  higher  spiritual   possibilities,   especially  if  combined 
with  re-union  with  those  whom  they  loved  on  earth,  that 
is  of  itself  Reward. 

29.  If  the  wicked  fail  to  reach  it,  or  are  deprived 
of  it  until  further  educated,  or  are  cut  off  from  the  worthy 
or  from  their  own  loved  ones,  that  is  of  itself  Punishment 
or  Penalty. 

30.  A  blind  man  can  have  no  conception  of  the 
glow  of  a  sunset  or  sunrise,  the  wonders  of  the  flecked 
or  heaving  ocean,  the  glories  of  glen  and  glade,  the  beau- 
ties of  bud  and  blossom.     They  are  all  worlds  beyond 
his  ken.    What  can  there  not  be  beyond  our  ken  in  worlds 
beyond  the  little  world  we  live  in,  in  life  far  removed 
from  the  sphere  in  which  we  daily  grope? 

And  granting  that  we  cannot  imagine  the  Future 
Life,  does  the  fact  that  we  do  not  know  its  nature  pre- 
clude its  existence?  We  do  not  know  the  real  and  full 
nature  of  what  we  call  the  correlation  of  forces,  the  dif- 
fusion of  gases,  gravitation,  light,  heat,  sound,  chemical 
action,  electricity,  magnetism,  molecular  action,  the 
countless  suns  in  the  firmament,  the  motions  of  the 
myriad  myriad  stellar  systems,  and  the  uncountable  phe- 
nomena of  nature.  We  cannot  explain  the  mysteries  of 
the  26th  chapter  of  Job.  We  cannot  answer  the  ques- 
tions God  put  to  him  in  that  even  more  wonderful  38th 
chapter. 


ETHICALLY   PRESENTED.  125 

But  they  are  all  actualities,  our  consciousness  of 
which  is  but  dim;  facts,  our  perceptions  of  which  are 
but  dull  compared  with  the  possible  glories  of  their  full 
potentialities. 

With  Job  himself,  we  humbly  exclaim,  "Lo,  these  are 
but  whispers  of  God's  ways.  And  how  little  a  portion  is 
heard  of  Him !  Then  the  thunder  of  His  power,  who  can 
understand?"  (Chapter  xxvi,  14). 

So  our  emotions,  our  consciousness  of  spirituality 
be  it  ever  so  dim ;  our  perception  of  the  powers  of  the 
soul,  be  it  ever  so  dull,  may  but  feebly  indicate  the 
full  glory  of  unknown  potentialities.  With  the  prophet 
we  exclaim,  humbly  and  reverently,  "Men  have  not 
heard,  nor  perceived  by  the  ear,  neither  hath  the  eye 
seen  what  He  hath  prepared  for  him  that  waiteth  for 
Him!"  (Isa.  Ixiv,  4-5). 

With  the  psalmist  we  sing,  "O,  how  great  is  Thy 
goodness,  which  Thou  hast  laid  up  for  them  that  fear 
Thee;  which  Thou  hast  wrought  for  them  that  trust  in 
Thee  before  the  sons  of  men  (Psalm  xxxi,  19). 

And  the  answer  to  our  cry,  the  echo  of  our  song,  is 
another  prophet's  words:  "I  will  ransom  them  from  the 
power  of  the  grave ;  I  will  redeem  them  from  death.  O 
death,  I  will  be  thy  plagues — O  grave,  I  will  be  thy  de- 
struction!" (Hos.  xiii,  14). 

BIBLE   QUOTATIONS. 

1.  And  the  Lord  God  formed  man  of  the  dust  of  the  earth, 
and  breathed  into  his  nostrils  the  breath  of  life,  and  man  became 
a  living  being. — Gen.  ii,  7. 

2.  And  thou  (Abraham)  shalt  go  to  thy  fathers  in  peace. -- 
Gen.  xv,  15. 

0  God,   God  of  the   spirits   of  all   flesh. — Num.   xvi,   22; 
xxvii,  16. 

1  send  death,  and  I  make  alive. — Deut.  xxxii,  39. 

The  Lord  killeth  and  maketh  alive,  He  bringeth  down  to  the 
grave  and  bringeth  up. — I  Sam.  ii,  6. 

Am  I  God,  to  kill  and  make  alive  again? — 2  Kings,  v,  7. 

Then  shall  the  dust  return  to  the  earth  as  it  was  and  the 
spirit  shall  return  unto  God  who  gave  it. — Ecc.  xii,  7. 

He  will  swallow  up  death  forever. — Isa.  xxv,  8. 


126  THE    JEWISH    RELIGION 

Neither  hath  the  eye  seen,  O  God,  besides  Thee,  what  He 
hath  prepared  for  him  that  waiteth  for  Him. — Isa,  Ixiv,  4. 

I  will  ransom  them  in  the  power  of  the  grave,  I  will  redeem 
them  from  death :  O  death,  I  will  be  thy  plagues !  O  grave,  I 
will  be  thy  destruction. — Hosea  xiii,  14. 

Thy  dead  shall  live ;  with  my  dead  they  shall  rise ;  awake  and 
sing  ye  that  dwell  in  the  dust,  for  thy  dew  is  as  the  dew  of  herbs. 
— Isa.  xxvi,  19. 

For  Thou  wilt  not  leave  my  soul  to  the  grave  neither  wilt 
Thou  permit  Thy  pious  to  perceive  corruption. 

Thou  wilt  show  me  the  path  of  life,  the  plenitude  of  joys 
before  Thee,  the  happiness  at  Thy  right  hand  forever. — Ps. 
xvi,  10-11. 

I  will  behold  Thy  presence  in  righteousness. — Ps.  xvii,  15. 

I  shall  be  satisfied  when  I  awake  with  Thy  likeness. — Ps, 
xvii,  15. 

Into  Thy  hand  I  commit  my  spirit,  Thou  hast  redeemed 
me,  O  Lord,  God  of  truth. — Ps.  xxxi,  5. 

But  God  will  redeem  my  soul  from  the  power  of  the  grave,- 
when  He  will  take  me. — Ps.  xlix,  15. 

He  shall  dwell  on  high :  his  place  of  defence  shall  be  the 
munitions  of  rocks ;  bread  shall  be  given  him :  his  waters  shall 
be  secured. 

Thine  eyes  shall  see  the  King  in  His  beauty;  they  shall 
behold  the  far-off  land. — Isa.  xxxiii,  16-17. 

For  I  know  my  Redeemer  liveth,  and  that  He  shall  stand 
at  the  latter  day  over  what  is  dust,  and  after  my  skin  hath  been 
thus  destroyed,  yet  in  my  being  shall  I  see  God. 

Whom  I  shall  behold  for  myself,  and  mine  eyes  shall  behold, 
and  not  another,  though  my  reins  be  consumed  within  me. — 
Job  xix,  25-27. 

Behold,  He  will  slay  me,  but  in  Him  will  I  trust;  surely  I 
will  show  my  ways  in  His  presence. — Job  xiii,  15. 

The  righteous  hath  hope  in  his  death. — Prov.  xiv,  32. 

Also  when  I  walk  through  the  valley  of  the  shadow  of  death 
I  will  fear  no  evil,  for  Thou  art  with  me,  Thy  staff  and  Thy 
support,  they  shall  comfort  me. — Ps.  xxiii,  4. 

How  great  is  Thy  goodness  which  Thou  hast  laid  up  for 
those  that  fear  Thee,  which  Thou  hast  wrought  for  those  that 
trust  in  Thee  before  the  sons  of  men. — Ps.  xxxi,  19. 

Mark  the  perfect  man,  and  behold  the  upright,  for  the  end 
of  that  man  is  peace. — Ps.  xxxvii,  37. 


ETHICALLY  PRESENTED.  I2/ 

He  (the  righteous  man)  shall  enter  into  peace. — Isa.  Ivii,  2. 

How  excellent  is  Thy  loving  kindness,  O  God !  Therefore 
the  children  of  men  put  their  trust  under  the  shadow  of  Thy 
wings. 

They  shall  be  abundantly  satisfied  with  the  richness  of  Thy 
house,  and  Thou  shalt  make  them  drink  of  the  stream  of  Thy 
delights. 

For  with  Thee  is  the  fountain  of  life;  in  Thy  light  shall  we 
see  light. — Ps.  xxxvi,  7-9  (see  Chap,  xli,  Q.  3,  4,  5). 

4.  Say  to  the  righteous  that  they  shall  have  good,  for  they 
shall  eat  the  fruit  of  their  doings.  Woe  unto  the  wicked,  for  he 
shall  have  evil,  for  the  reward  of  his  hands  shall  be  given  to 
him. — Isa.  iii,  10-11. 

12.  See  quotations  of  No.  14,  this  chapter. 

13.  A  God  of  truth,  and  without  iniquity,  Just  and  upright 
is  He. — Deut.  xxxii,  4. 

A  Just  God  and  a  Savior. — Isa.  xlv,  21. 

Shall  mortal  man  be  more  just  than  God?  Shall  a  man  be 
more  pure  than  his  Maker. — Job  iv,  17. 

14.  The  Lord  is  the  Lord  God,  merciful  and  gracious,  for- 
bearing   and    abundant    in    loving-kindness,    and    truth,    keeping 
loving-kindness  for  thousands,  forgiving  iniquity  and  transgres- 
sion and  sin,  but  not   acquitting  the  guilty. — Exod  xxxiv,  6,  7. 

For  I  will  not  contend  for  ever,  neither  will  I  be  always 
wroth,  for  the  Spirit  would  fail  before  Me  and  the  souls  which  I 
have  made. — Isa.  Ivii,  16. 

He  retaineth  not  His  anger  for  ever,  because  He  delighteth 
in  Mercy. — Mich,  vii,  18. 

For  I  am  merciful,  saith  the  Lord,  and  I  will  not  keep  anger 
for  ever. — Jer.  iii,  12. 

He  will  not  always  chide,  neither  will  He  keep  His  anger  for 
ever. — Ps.  ciii,  9. 

He  doth  not  deal  with  us  according  to  our  sins,  nor  requite  us 
according  to  our  iniquities. — Ps.  ciii,  10. 

For  there  is  but  a  moment  in  His  anger,  but  there  is  a  life- 
time in  His  favor.  Weeping  may  endure  for  a  night,  but  joy 
cometh  in  the  morning. — Ps.  xxx,  5. 

Give  thanks  unto  the  Lord,  for  He  is  good,  for  His  mercy 
endureth  for  ever. — Ps.  cxviii,  i. 

As  the  heaven  is  high  above  the  earth,  so  doth  His  loving- 
kindness  exceed  toward  those  that  reverence  Him.  As  far  as 
the  east  is  from  the  west,  so  far  doth  He  remove  our  trans- 


128  THE   JEWISH    RELIGION 

gressions  from  us.  Like  as  a  father  pitieth  His  children,  so  the 
Lord  pitieth  them  that  fear  Him. — Ps.  ciii,  11-13. 

15.     And   God   created   man  .  .  .  Gen.    i,   27. 

And  God  saw  all  that  He  had  made  and  behold,  it  was  very 
good. — Gen.  i.  31. 

And  the  Lord  God  breathed  into  his  nostrils  the  breath  of 
life;  and  man  became  a  living  soul. — Gen.  ii,  7. 

I  will  bear  the  indignation  of  the  Lord,  because  I  have 
sinned  against  Him,  until  He  plead  my  cause,  and  execute  judg- 
ment for  me ;  He  will  bring  me  forth  to  the  light  and  I  shall 
behold  His  righteousness. — Mich,  vii,  9. 

18.  Thou  who  hast  shown  me  great  and  sore  troubles; 
shalt  quicken  me  again,  and  shalt  bring  me  up  again  from  the 
depths  of  the  earth. — Ps.  Ixxi,  20. 

Thou  wilt  increase  my  greatness,  and  comfort  me  on  every 
side. — 21. 

20.  The  mysteries  belong  unto  the  Lord  our  God.  Revelation 
is  ours  and  our  children's  for  ever,   that  we  may  perform  all  the 
words  of  this  law. — Deut.  xxix,  29. 

21.  Dead  things  are  re-formed  from  under  the  water,  and 
the  inhabitants  thereof. — Job  xxvi,  5. 

Thou  hidest  Thy  face,  they  are  troubled ;  Thou  takest  away 
their  breath,  they  die,  and  return  to  the  dust.  Thou  sendest 
forth  Thy  spirit,  they  are  /r-created:  and  Thou  renewest  the  face 
of  the  earth. — Ps.  civ,  29,  30. 

24.  Lift  up  your  eyes  on  high,  and  see  who  hath  created 
these  things,  who  bringefn  forth  their  host  by  number;  to  all  of 
them  He  calleth  by  name ;  from  a  myriad  of  forces  and  strength 
of  power  not  one  faileth. — Isa.  xl,  26. 

He  counteth  the  number  of  the  stars,  He  calleth  them  all 
by  name. — Ps.  cxlvii,  4. 

Job  xxxviii  beautifully  illustrates  the  law  of  an  ordered 
universe. 

27.  For  from  everlasting,  men  have  not  heard,  nor  perceived 
by  the  ear,  neither  hath  the  eye  seen,  O  God,  besides  Thee, 
what  He  hath  prepared  for  him  that  waiteth  for  Him. — Isa. 
Ixiv,  4. 

Thou  meetest  him  that  rejoiceth  and  worketh  righteousness, 
those  that  remember  Thee  in  Thy  ways. — Isa.  Ixiv,  5. 

Such  knowledge  is  too  wonderful  for  me ;  it  is  high,  I 
cannot  attain  to  it. — Psalm  cxxxix,  6. 

In  His  hand  i<s  the  soul  of  every  living  thing  and  the  spirit 
of  all  mankind. —Job  xii,  10. 


ETHICALLY   PRESENTED.  129 


CHAPTER    XLIV. 

LAWS  OF  CONDUCT,  OB  MORAL  LAWS  AND  ETHICAL 
TEACHINGS. 

For  method  of  studying  this  chapter,  see  Preface  to  Teachers. 

Besides  the  conduct-laws  taught  by  the  Shema',  the 
Holy  Days  and  Festivals,  the  Ten  Commandments  and 
the  Creeds,  our  religion,  as  taught  to  us  by  the  Bible, 
gives  many  other  moral  laws  and  ethical  teachings. 

They  can  best  be  learned  in  the  words  of  the  Bible. 

1.  Affliction:  O  Lord,  Thou  art  my  refuge  in  the 
day  of  affliction. — Jer.  xvi,  19. 

2.  Amendment:    Whoso  confesseth  and  forsaketh 
his  sin  shall  have  mercy. — Prov.  xxviii,  13. 

3.  Anger:   Then  said  the  Lord,  Does*  thou  well  to 
be  angry? — Jonah  iv,  4. 

4.  Anger,  retained:  Anger  resteth  in  the  bosom  of 
fools. — Eccl.  vii,  9. 

5.  Anxiety:  Who  is  there  among  you  who,  fearing 
the  Lord,  obeying  the  voice  of  His  servant,  walketh  in 
darkness  and  hath  no  light?  JLet  him  trust  in  the  name 
of  the  Lord  and  rely  upon  his  God. — Isa.  1,  10. 

6.  Arrogance  :     Talk     no     more     so     exceeding 
proudly. — I  Sam.  ii,  3. 

7.  Apathy:    Shall   your  brethren  go  to  war  and 
shall  ye  sit  here? — Numbers  xxxii,  6. 

8.  Balances:   A  false  balance  is  an  abomination  to 
the  Lord;  but  a  just  weight  is  His  delight. — Prov.  xi,  i. 

9.  Beauty:   Beauty    is   vain,   but   the   God-fearing 
woman  is  to  be  praised. — Prov.  xxxi,  30. 

10.  Behavior:  As  a  jewel  of  gold  in  a  swine's  nose, 
so  is  a  beautiful  woman  without  discretion. — Prov.  xi,  22. 

11.  Benefits  from  God:  Blessed  be  the  Lord,  who 
daily  loadeth  us  with  benefits. — Psalm  Ixviii,  19. 

12.  Blessing  of  God:    With  Thy  blessing  let  the 
house  of  Thy   servant  be  blessed   for  ever. — II   Sam, 
vii,  29, 


130  THE  JEWISH    RELIGION 

13.  Blind,  The:    Thou  shalt  not  put  a  stumbling- 
block  before  the  blind. — Levit.  xix,  14. 

14.  Bount if ulness:    He  that  hath  a  bountiful  eye 
shall  be  blessed. — Prov.  xxii,  9. 

15.  Boasting:    Let   not   him   that   girdeth   on   his 
armor  boast  himself  as  he  that  putteth  it  off. — I  Kings 

XX,   II. 

16.  Brethren:  Behold,  how  good  and  how  pleasant 
it  is  for  brethren  to  dwell  together  in  unity. — Psalms 
cxxxiii,  i. 

17.  Bribe:    Thou  shalt  not  accept  a  bribe;  for  a 
bribe  doth  blind  the  eyes  of  the  wise  and  pervert  the 
words  of  the  righteous. — Deut.  xvi,  19. 

18.  Brother:  A  brother  is  born  to  help  in  adversity. 
— Prov.  xvii,  17. 

Burden:  Cast  thy  burden  on  the  Lord,  He  will 
ustain Jthee. — Psalms  Iv,  22. 

A  )li-teo.     Business      Righteousness,   righteousness,  shalt 
\    *>M^    thou  pursue. — Deut.  xvi,  20. 

v«\  O^A^MA^"^^.  1  Caution :  Boast  not  thyself  of  to-morrow,  for 
thou  knowest  not  what  a  day  will  bring  forth. — Prov. 
xxvii,  i. 

22.  Charity:   Thou  shalt  open  thy  hand  wide  untp 
thy  brother,  to  thy  poor,  to  thy  needy  in  thy  land. — Deut. 

XV,   II. 

23.  Cheerfulness:   A  merry  heart  doeth  good  like 
a  medicine. — Prov.  xvii,  22. 

24.  Clean  Heart:    Create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me. — Psalms  li,  10. 

25.  Communion  with  God:  Unto  Thee,  O  Lord,  I 
lift  up  my  soul. — Psalm  Ixxxvi,  4. 

26.  Conceit:  Seest  thou  one  wise  in  his  own  con- 
ceit? There  is  more  hope  of  a  fool  than  of  him. — Prov. 
xxvi,  12. 

27.  Conciliation:    A    soft    answer    turneth    away 
wrath. — Prov.  xv,  i. 

28.  Conduct:  What  doth  the  Lord  require  cf  thee, 
but  to  do  justly  and  to  love  mercy,  and  to  walk  humbly 
with  thy  God  ?— Micah  "vi,  8. 

29.  Confession:    My  son,  give  now  glory  to  the 


ETHICALLY   PRESENTED.  13! 

Lord  God  of  Israel,  and  make  confession  unto  Him. — . 
Joshua  vii,  19. 

30.  Conquest  of  Sin:  Sin's  desire  is  unto  thee;  rule 
thou  it. — Gen.  iv,  7. 

31.  Consecration  :   Consecrate   yourselves,   and   be 
ye  holy ;  for  I  am  the  Lord  your  God. — Levit.  xx,  7. 

32.  Consolation:    As  one  whom  his  mother  com- 
forteth,  so  will  I  comfort  you. — Isa.  Ixvi,  13. 

33.  Contentment :    Give   me  neither   poverty   nor 
riches,  feed  me  with  the  food  assigned  to  me. — Prov. 
xxx,  8. 

34.  Conscience:  And  thine  ears  shall  hear  a  word 
behind  thee  saying,  This  is  the  way,  walk  ye  in  it,  when 
ye  turn  to  the  right  hand,  and  when  ye  turn  to  the  left. 
— Isa.  xxx,  21. 

35.  Contrition:  Surely  it  is  meet  to  be  said  to  God, 
I  have  suffered,  I  will  not  offend  any  more ;  That  which 
I  see  not,  teach  Thou  me.    If  I  have  done  iniquity,  I  will 
do  so  no  more. — Job  xxxiv,  31-32. 

" 

36.  Correction  (Friendly) :   Faithful  are  the  words 
of  a  friend. — Prov.  xxvii,  6. 

37.  Covctousness:    Thou   shalt  not   covet. — Exod. 
xx,  17. 

38.  Deaf,  The:    Thou  shalt  not  curse  the  deaf. — 
~ Levit.  xix,  14. 

39.  Deceit:  The  Lord  abhors  the  deceitful. — Psalm 
v,6.  ' 

40.  Devotion:   Entreat  me  not  to  leave  thee,  or  to 
return  from  following  after  thee :  for  whither  thou  goest, 
I  will  go,  and  where  thou  lodgest,  I  will  lodge ;  thy  people 
shall  be  my  people,  and  thy  God  my  God.     Where  thou 
diest,  will  I  die,  and  there  will  I  be  buried ;  The  Lord  do 
so  to  me,  and  more  also,  if  aught  but  death  part  thee 
and  me. — Ruth  i,  17. 

41.  Discord:     The   Lord   hateth   him  that   soweth 
discord  among  brethren. — Prov.  vi,  19. 

42.  Dignity:  A  little  folly  in  him  that  is  in  reputa- 
tion for  wisdom  and  honor,  putteth  him  in  bad  odor. — 
Eccles  x.  i. 


132  THE   JEWISH    RELIGION 

43.  Dishonesty:   Woe  to  him  who  increaseth  that 
which  is  not  his. — Hab.  ii,  6. 

44.  Door  of  Hope:    I  will  appoint  the  valley  of 
Anxiety  to  lead  to  the  door  of  hope. — Hos.  ii,  15. 

45.  Drawing  near  to  God:    It  is  good  for  me  to 
draw  near  to  God. — Psalm  Ixxiii,  28. 

46.  Drunkenness:  Woe  unto  them  that  are  mighty 
to   drink   wine   and   men   of   strength  to   mingle   strong 
drink. — Isa.  v,  22. 

47.  Duty  to  the  Synagogue  or  House  of  God:  We 
will  not  forsake  the  house  of  our  God. — Nehem.  x,  39. 

48.  Earnestness:    Whatsoever  thy  hand  findeth  to 
do,  do  it  with  all  thy  might. — Eccl.  ix,  10. 

49.  Endurance:  If  thou   faint  on  the  day  of  ad- 
versity, thy  strength  is  small. — Prov.  xxiv,  10. 

50.  Enemy:    If  thine  enemy  be  hungry,  give  him 
bread  to  eat ;  and  if  he  be  thirsty,  give  him  water  to  drink. 
— Prov.  xxv,  21. 

51.  Envy:    Envy  is  the  rottenness  of  the  bone. — 
Prov.  xiv,  30. 

52.  Evil:  Depart  from  evil  and  do  good,  seek  peace 
and  pursue  it. — Psalm  xxxiv,  14. 

53.  Evil  Companions:    My   son,   if  sinners   entice 
thee,  consent  thou  not. — Prov.  i,  10. 

54.  Evil  speech:    Keep  thy  tongue  from  evil  and 
thy  lips  from  speaking  guile. — Psalm  xxxiv,  13. 

55.  Evil  thoughts:  The  thoughts  of  the  wicked  are 
an  abomination  unto  the  Lord. — Prov.  xv,  26. 

56.  Examination  of  Conduct:  Thus  saith  the  Lord 
of  Hosts,  Consider  your  ways. — Haggai  i,  5-7. 

57.  Exultation:  Rejoice  not  when  thine  enemy  fal- 
leth,  and  let  not  thine  heart  be  glad  when  he  stumbleth. — 
Prov.  xxiv,  17. 

58.  Faith:   The  just  shall  live  by  his  faith. — Hab. 
ii,  4. 

59.  Faith  in  God:  Believe  in  the  Lord  your  God; 
so  shall  ye  be  established ;T5eIfeve  His  prophets,  so  shall 
ye  prosper. —  II  Chron.  xx,  20. 

60.  Falsehood:   The  Lord  hateth  the  lying  tongue. 
— Prov.  vi,  17. 


ETHICALLY    PRESENTED.  133 

61.  Flattery:    Meddle  not  with  him  that  flattereth 
with  his  lips. — Prov.  xx,  19. 

62.  Forbearance:  The  discretion  of  a  man  deferreth 
his  anger,  and  it  is  his  glory  to  pass  over  a  transgression. 
— Prov.  xix,  ii. 

63.  Forgiveness  :    Forgiveness    is    with    Thee.  — 
Psalm  cxxx,  4. 

64.  Fool:    A    fool   uttereth   all   his   mind. — Prov. 
xxix,  ii. 

65.  Foolish,   The:    Forsake   the   foolish   and   live. 
—Prov.  ix,  6. 

66.  Fraud:    Thou    shalt   not    defraud   thy   neigh- 
bor.— Lev.  xix,  13. 

67.  Fretting:  Fret  not  thyself  because  of  evil  doers. 
Psalm  xxxvii,  i. 

68.  Friend:   Thine   own    friend   and    thy    father's 
friend,  forsake  not. — Prov.  xxvii,  10. 

69.  Generosity:   The  righteous  giveth  and  spareth 
not. — Prov.  xxi,  26. 

70.  Getting  rich  quickly:  He  that  hasteneth  to  be 
rich  shall  not  be  innocent. — Prov.  xxviii,  20. 

71.  God,  our  Benefactor:  All  things  come  of  Thee. 
— I  Chron.  xxix,  14. 

72.  God,    our    Father:    Thou,    O    Lord,    art    our 
Father. — Isa.  Ixiii,  16. 

73.  God,  His  Glory:  As  truly  as  I  live,  all  the  earth 
shall  be  filled  with  the  glory  of  the  Lord. — Num.  xiv,  21. 

74.  God,  His  goodness:  The  Lord  is  good,  a  strong- 
hold   in    the    day   of   trouble,,    and   He   knovveth    them 
That  "trust  in  Him. — Nahum  i,  7. 

~75~.     God,  His  justice:    All   His  ways  are  just. — 
Deut.  xxxii,  4. 

76.  God,  love  of:  The  Lord  thy  God  loveth  thee.— 
Deut.  xxiii,  5. 

77.  God,  love  of  (for  nations) :  Yea,  He  loveth  the 
peoples. — Deut.  xxxiii,  3. 

78.  God,  love  of  (for  the  stranger  or  non-Hebrew): 
He  loveth  the  stranger. — Deut.  x,  18. 

79.  God,  love  of  (for  all  creatures):  The  Lord  is 


134  THE   JEWISH    RELIGION 

good  to  all,  and  His  tender  mercies  are  over  all  His 
works. — Psalm  cxlv,  9. 

80.  God,  Mercy  of:  I  am  merciful,  saith  the  Lord, 
and  I  will  not  keep  anger  for  ever. — Jerem.  iii,  12. 

81. — God,  Might  of:  Thine,  O  Lord,  is  the  great- 
ness and  the  power  and  the  glory,  and  the  victory  and 
the  majesty. — I  Chron.  xxix,  n. 

82.  God,  Protection  of:    The  Eternal  God  is  thy 
Refuge  and  underneath  are  the  everlasting  arms. — Deut. 
xxxiii,  27. 

83.  God,  Providence  of:   Thou  openest  Thy  hand, 
and  satisfiest  the  desire  of  all  living. — Psalm  cxlv,  16. 

84.  God,  Righteousness  of:  The  righteous  Lord  is 
in  the  midst  thereof,  He  will  not  do  iniquity. — Zeph.  iii,  5. 

85.  God  among  us:  Are  not  these  evils  come  upon 
us  because  our  God  is  not  among  us? — Deut.  xxxi,  17. 

86.  God  with  us:   Be  strong  and  of  good  courage, 
be  not  afraid  nor  be  dis'mayed,  for  the  Lord  thy  God  is 
with  thee  whithersoever  thou  goest. — Joshua  i,  9. 

87.  God,  the  Giver  of  all:  All  things  come  of  Thee. 
I  Chron.  xxix,  14. 

88.  God  and  Israel:    Israel  is  My  son,  My  first- 
born.— Exod.  iv,  22. 

89.  God  and  all  nations:   Have  we  not  all   One 
Father?    Hath  not  one  God  created  us? — Mai,  ii,  10. 

90.  God,  trust  in:  There  is  no  restraint  to  the  Lord 
to  save  by  many  or  by  few. — I.  Sam.  xiv,  6. 

91.  Godliness:  Teach  me  Thy  way,  O  Lord,  I  will 
walk  in  Thy  truth;  unite  my  heart  to  revere  Thy  name. 
— Psalm  Ixxxvi,  n. 

92.  Good:  Trust  in  the  Lord  and  do  good. — Psalm 
xxxvii,  3. 

93.  Gratitude  to   God:  Honor  the  Lord  with  thy 
substance  and  with  the  first  fruits  of  all  thine  increase. — 
Prov.  iii,  9. 

94.  Grudge:    Say  not  I  will  do  so  to  him  as  he  hath 
done  to  me,  I  will  render  to  him  according  to  his  work. — 
Prov.  xxiv,  29. 

95.  Happiness:    Let  not  the  wise  man  glory  in  his 
wisdom,  neither  let  the  mighty  man  glory  in  his  strength ; 


ETHICALLY   PRESENTED.  135 

let  not  the  rich  man  glory  in  his  riches.  But  let  him  that 
glorieth,  glory  in  this;  that  he  understandeth  and  know- 
eth  me,  that  I  am  the  Lord  who  exerciseth  loving  kind- 
ness, judgment  and  righteousness  on  earth;  for  in  these 
things  I  delight,  saith  the  Lord. — Jer.  ix,  23-24. 

96.  Hate:    Thou  shalt  not  hate  thy  brother  in  thy 
heart. — Lev.  xix,  17. 

97.  Haughtiness:     Pride  goeth  before  destruction 
and  a  haughty  spirit  before  a  fall. — Prov.  xvi,  18. 

98.  Holiness  of  God:    Thou  art  of  too  pure  eyes  to 
behold  evil,  and  canst  not  look  upon  iniquity — Hab.  i,  13. 

99.  Holiness  of  Life:    Ye  shall  be  holy,  for  I,  the 
Lord,  your  God,  am  holy. — Levit.  xix,  i. 

100.  Honor:    My  righteousness  I  hold  fast,  and  will 
not  let  it  go;  my  heart  shall  not  reproach  me  as  long  as 
I  live. — Job  xxvii,  6. 

101.  Household:  The  good  woman  looketh  well  to 
the  ways  of  her  household  and  eateth  not  the  bread  of 
idleness. — Prov.  xxxi,  27. 

102.  Hope:    It  is  good  that  a  man  should  hope  and 

quietly  wait  for  the  salvation  of  the  Lord. — Lam.  iii,  26. 

—       — • — ~ 

103.  Humility:    Seekest  thou  great  things  for  thy- 
self?   Seek  them  not. — Jer.  xlv,  5. 

104.  Hypocrisy:  What  is  the  hope  of  the  hypo- 
crite, though  he  hath  gained,  when  God  taketh  away  his 
soul? — Job.  xxvii,  8. 

105.  Idleness:    An  idle  soul  shall  suffer  hunger. — 
Prov.  xix,  15. 

106.  Industry:    In  all  labor  there  is  profit. — Prov. 
xiv,  23. 

107.  Infidelity:     Woe  unto  him  that  striveth  with 
his  Maker.     .     .     .     Shall  the  clay  say  to  Him  that  fash- 
ioneth  it,  what  makest  thou  ? — Isa.  xlv,  9. 

108.  Ingratitude,  to  God:.  Take  heed  that  thou  for- 
get not  the  Lord  thy  God    .    .    .    and  when  all  that  thou 
hast  is  multiplied     .     .     .     that  thine  heart  be  lifted  up 
and  thou  forget  the  Lord  thy  God.    .    .    .    And  thou  say 
in  thine  heart,  my  power  and  the  might  of  mine  hand 
hath  gotten  me  this  prosperity.    But  thou  shalt  remember 


136  THE   JEWISH    RELIGION 

the  Lord  thy  God ;  for  it  is  He  that  giveth  thee  power  to 
acquire  prosperity. — Deut.  viii,  11-18. 

109.  Ingratitude,  to  man:  Whoso  repayeth  evil  for 
good,  evil  shall  not  depart  from  his  house. — Prov.  xvii,  13. 

no.  Iniquity:  If  iniquity  be  in  thy  hand,  put  it  far 
away. — Job  xi,  14. 

in.  Integrity:  Better  is  the  poor  man  that  walketh 
in  his  integrity,  than  he  that  is  crooked  in  his  ways,  though 
he  be  rich. — Prov.  xxviii,  6. 

112.  Irreligion:    Woe  to  her.     .     .     .     She  obeyed 
not  the  voice ;  she  received  not  correction ;  she  trusted  not 
in  the  Lord ;  she  drew  not  near  to  her  God. — Zeph.  iii,  2. 

113.  Jealousy:    Jealousy  is  cruel  as  the  grave;  the 
coals  thereof  are  coals  of  fire. — Song  of  Solomon,  viii,  6. 

114.  Joy  in  serving  God:     Thou  servedst  not  the 
Lord  thy  God  with  joyfulness  and  with  gladness  of  heart, 
for  the  abundance  of  all. — Deut.  xxviii,  47. 

115.  Kindness,  to  man:    Thou  shalt  love  thy  neigh- 
bor as  thyself. — Lev.  xix,  18. 

116.  Kindness,  to  strangers:     Thou  shalt  not  op- 
press a  stranger :  for  ye  know  the  heart  of  a  stranger,  see- 
ing ye   were   strangers   in   the   land   of   Egypt. — Exod. 
xxiii,  9. 

117.  Kindness,  to  animals:    Thou  shalt  not  muzzle 
the  ox  when  he  treadeth  out  the  corn. — Deut.  xxv,  4. 

118.  Kindness,  to  servants:    The  wages  of  one  that 
is  hired  shall  not  abide  with  thee  all  night  until  the  morn- 
ing.— Lev.  xix,  13. 

119.  Laziness:  Go  to  the  ant,  thou  sluggard,  con- 
sider her  ways  and  be  wise. — Prov.  vi,  6. 

120.  Liberality:    He  that  hath  a  bountiful  eye  shall 
be  blessed. — Prov.  xxii,  9. 

121.  Liberty:    Proclaim  Liberty  throughout  all  the 
land  unto  all  the  inhabitants  thereof. — Lev.  xxv,  10. 

122.  Life:    Seek  ye  Me,  and  live. — Amos  v,  4. 

123.  Life,  Frailty:    We  all  do  fade  as  a  leaf. — Isa. 
Ixiv,  6. 

124.  Light,  Divine:    In  Thy  light  shall  we  see  light. 
— Psalm  xxxvi,  9. 


ETHICALLY  PRESENTED.  137 

125.  Love:   Love  is  strong  as  death. — Song  of  Solo- 
mon viii,  6. 

126.  Love,  of  God:    Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  might. — Deut.  vi,  5. 

127.  Love,  to  fellow-beings:  Thou  shalt  love  thy 
neighbor  as  thyself. — Lev.  xix,  18. 

128.  Love,  to  strangers:    Ye  shall  love  the  stranger. 
— Deut.  x,  19. 

129.  Loyalty  to  God:,  How  long  halt  ye  between 
two  opinions?     If  the  Lord  be  God,  follow  Him;  but  if 
Baal,  then  follow' Tiim. — i  King  xviii,  21. 

130.  Meekness:     Seek   righteousness;   seek  meek- 
ness.— Zeph.  ii,  3. 

131.  Mischief:  The  Lord  hateth  feet  that  be  swift 
in  running  to  mischief. — Prov.  vi,  18. 

132.  Misery:    Thou  shalt  forget  thy  misery;  thou 
shalt  remember  it  as  waters  that  have  passed  away,  and 
Thine  age  shall  be  clearer  than  the  noonday. — Job  xi, 
16-17. 

133.  Moderation:  If  riches  increase  set  not  your 
heart  upon  them. — Psalm  Ixii,  10. 

»  134.  Modesty:  Let  another  man  praise  thee  and 
not  thine  own  mouth,  a  stranger  and  not  thine  own  lips. — 
Prov.  xxvii,  2. 

135.  Moral  Courage:     Thou  shalt  in  anywise  re- 
buke thy  neighbor  and  not  suffer  sin  through  him. — Lev. 
xix,  17. 

136.  Murmuring:  ^Wherefore  doth  a  living  man 
complain,  a  man  for  the  punishment  of  his  sins. — Lam.  iii, 

137.  Nearness  to  God:     Cast  me  not  away  from 
Thy  presence,  and  take  not  the  spirit  of  Thy  holiness  from 
me. — Psalm  li,  n. 

138.  Neglect  of  God's  House:    Is  it  a  time  for  you. 
O  ye,  to  dwell  in  your  ceiled  houses,  and  this  (My)  house 
be  waste? — Haggai  i,  4. 

139.  Obedience,  .to  .God:.    Whatsoever    is    com- 
manded by  the  God  of  Heaven,  let  it  be  diligently  done,  d 
-Ezra  vii,  23. 


138  THE   JEWISH    RELIGION 

140.  Obedience  to  government:  Seek  ye  the  peace 
of  the  city.— Jerem.  xxix,  7. 

141.  Officials:    When  the  righteous  are  in  authority, 
the  people  rejoice;  but  when  the  wicked  bear  rule,  the 
people  mourn. — Prov.  xxix,  2. 

142.  Parental  Duty:    He  will  command  his  children 
and  his  household  after  him,  and  they  shall  keep  the  way 
of  the  Lord  to  do  righteousness  and  judgment. — Gen. 
xviii,  19. 

143.  Partner:    Whoso  is  partner  with  a  thief,,  hateth 
his  own  soul. — Prov.  xxix,  24. 

144.  Patriotism:    And  he  (Mordecai)  charged  her 
(Esther)  that  she  should  go  in  unto  the  king,  to  make 
supplication  unto  him,  and  to  make  request  before  him  for 
her  people.    And  Esther  commanded  to  answer  Mordecai. 
...    I  will  go  in  unto  the  king,  which  is  not  according 
to  the  law:  and  if  I  perish,  I  perish. — Esther  iv,  8,  15-16. 

145.  Penalty:    Say  ye  to  the  righteous  that  it  shall 
be  well  with  them,  for  they  shall  eat  the  fruit  of  their 
doings.    Woe  unto  the  wicked !  it  shall  be  ill  with  them ; 
for  the  reward  of  his  hands  shall  be  given  him. — Isa.  iii, 
10-11. 

146.  Penitence:  The  sacrifices  of  God  are  a  broken 
spirit;  a  broken  and  a  contrite  heart,  O  God,  Thou  wilt 
not  despise. — Psalm  li,  17. 

147.  The  Poor:    If  thy  brother  become  poor,  and 
fallen  in  poverty  with  thee,  then  thou  shalt  relieve  him, 
yea,  though  he  be  a  stranger  or  a  sojourner. — Lev.  xxv, 

35- 

148.  Prayer:  And  as  for  me,  my  prayer  is  unto 
Thee,  O  Lord,  in  an  acceptable  time;  O  God,  in  the 
multitude  of  Thy  mercies,  answer  me  in  the  truth  of  Thy 
salvation. — Psalm  Ixix,  13. 

149.  Pride:  Pride  goeth  before  destruction,  and  an 
haughty  spirit  before  a  fall. — Prov.  xvi,  18. 

150.  Prudence:     Be  not  one  of  them  that  strike 
hands,  or  of  them  that  are  sureties  for  debts.     If  thou 
hast  nothing  to  pay,  why  should  he  take  away  thy  bed 
from  under  thee? — Prov.  xxii,  26-27. 

151.  Proud  Heart:  The  pride  of  thine  heart  hath 
deceived  thee. — Obad.  i,  3. 


ETHICALLY   PRESENTED.  139 

152.  Proud  Look:    The  Lord  hateth  the  proud  look. 
— Prov.  vi,  17. 

153.  Purity:  Embrace  purity  lest  God  be  angry. — 
Psalm  ii,  n. 

154.  Quietness. — Better  is  a  handful  with  quietness, 
than  botli  hands  full,  with  travail  and  vexation  of  spirit. 
— Eccles.  iv,  6. 

155.  Reaching  out  Godwards:     My  soul  thirsteth 
for  God,  for  the  living  God. — Psalm  xlii,  2. 

156.  Recognition   of   God's  goodness:     I   am  un- 
worthy of  any  of  the  loving  kindness  and  of  any  of  the 
truth  which  Thou  hast  shown  unto  Thy  servant. — Gen. 
xxxii,  10. 

157.  Regeneration  of  Israel:  .  I  will  put  a  new  spirit 
within  you;  and  I  will  take  the  stony  heart  out  of  their 
flesh  and  will  give  them  a  heart  of  flesh. — Ezek.  xi,  19. 

158.  Regeneration  of  all  mankind:     And  it  shall 
come  to  pass  afterward  that  I  will  pour  out  My  spirit  upon 
all  flesh.— Joel  ii,  28. 

159.  Religion,  a  necessity:    Not  by  bread  alone,  but 
by  all  that  proceedeth  from  the  mouth  of  the  Lord,  doth 
man  live. — Deut.  viii,  3. 

160.  Remorse:    Hide  Thy  face  from  my  sins,  and 
blot  out  all  mine  iniquities.     Create  in  me  a  pure  heart, 
•O  God ;  and  renew  a  right  spirit  within  me.     Cast  me 
not  away  from  thy  presence,  and  take  not  Thy  holv  spirit 
from  me.    Restore  unto  me  the  joy  of  thy  salvation,  and 
uphold  me  with  Thy  free  spirit.    .    .    .    The  sacrifices  of 
God  are  a  broken  spirit :  a  broken  and  a  contrite  heart,  O 
God,  Thou  wilt  not  despise. — Psalm  Ii,  9-12,  17. 

161.  Repentance  (See  chap,  xiv.)  :  Break  off  thy 
sins  by  righteousness,  and  thine  iniquities  by  showing 
mercy  to  the  poor. — Dan.  iv,  27. 

162.  Repentant,  Israel:    If  My  people,  which  are 
called  by  My  name,  shall  humble  themselves  and  pray, 
and  seek  My  face,  and  turn  from  their  evil  ways,  then  will 
I  hear  from  heaven,  and  will  forgive  their  sin. — 2  Chron. 
vii,  14. 

163.  Repentant  Nations:     If  that  nation,  against 
which  1  have  pronounced,  turn  from  their  evil,  I  will  re- 


I4O  THE   JEWISH    RELIGION 

consider  the  evil  I  thought  to  do  unto  them. — Jerem. 
xviii,  8. 

164.  Resignation:    Behold,  here  am  I,  let  Him  do  to 
me  as  seemeth  good  unto  Him. — 2  Sam.  xv,  26. 

165.  Rest:     Rest  in  the  Lord,  and  wait  patiently 
for  Him. — Psalm  xxxvii,  7. 

166.  Retaliation:    Say  not  I  will  do  so  to  him  as  he 
hath  done  to  me.    I  will  render  to  the  man  according  to 
his  work. — Prov.  xxiv,  29. 

167.  Reverence,  for  God:    Reverence  the  Lord,  and 
serve  Him  in  sincerity  and  Truth. — Joshua  xxiv,  14. 

168.  Reverence  for  the  Aged:    Thou  shalt  rise  up 
before  the  hoary  head,  and  thou  shalt  honor  the  face  of 
the  old. — Lev.  xix,  32. 

169.  Reverence  for  the  old  paths:    Ask  for  the  old 
paths,  wherein  is  the  good  way,  and  walk  therein,  and  ye 
shall  find  rest  for  your  souls. — Jerem.  vi,  16. 

170.  Reverence,  for  parents:    Ye   shall   reverence 
every  one  his  father  and  his  mother. — Lev.  xix,  3. 

171.  Reverence,  for  the  Sanctuary:    Ye  shall  rever- 
ance  My  sanctuary. — Lev.  xxvi,  2. 

172.  Reverence,  in  Worship:  I  will  worship  toward 
Thy  Holy  Temple  in  reverence  of  Thee. — Psalm  v,  7. 

173.  Robbery  of  God:    Will  a  man  rob  God?    Yet 
ye  have  robbed  Me.    But  ye  say,  wherein  have  we  robbed 
Thee  ?    In  tithes  and  in  offerings. — Mai.  iii,  8. 

174.  Riches:     He  that  getteth  riches  and  not  by 
right,  shall  leave  them  in  the  midst  of  his  days,  and  at 
his  end  shall  be  a  fool. — Jer.  xvii,  n. 

175.  Right  Conduct:  Learn  to  do  well. — Isa.  i,  17. 

176.  Right-doing:    Do  what  is  right  in  the  eyes  of 
the  Lord. — Deut.  xxi,  9. 

177.     Rulers:    He  that  ruleth  over  men  must  be  just, 
ruling  in  the  fear  ofj  God. — 2  Sam.  xxiii,  3. 

178.  Secret  faults:    Cleanse  Thou  me  from  secret 
faults. — Psalm  xix,  12. 

179.  Seeking  God:    The  hand  of  our  God  is  upon 
all  them  for  good  that  seek  Him. — Ezra  viii,  22. 

1 80.  Self -control:    He  that  is  slow  to  anger  is  bet- 


ETHICALLY   PRESENTED. 

ter  than  the  mighty;  and  he  that  ruleth  his  spirit  is  bet- 
ter than  he  that  taketh  a  city. — Prov.  xvi,  32. 

181.  Self -Denial:    I  will  not  offer  offerings  unto  the 
Lord  my  God  of  that  which  doth  cost  me  nothing. — 2 
Sam.  xxiv,  24. 

182.  Self -Examination:    Let  us  search  and  try  our 
waysa  and  turn  again  unto  the'-Lord. — LamTm,  40. 

183.  Selfishness:    When  ye  did  eat  and  drink,  did  ye 
not  eat  and  drink  for  yourselves? — Zech.  vii,  6. 

184.  Self-Righteousness:    All  the  ways  of  men  are 
clean  in  his  own  eyes,  but  the  Lord  weigheth  the  motives. 
— Prov.  xvi,  2. 

185.  Separation  of  the  Hebrews:     I  am  the  Lord 
your  God,  who  have  separated  you  from  other  peoples. — 
Levit.  xx,  24. 

186.  Silence:    There  is  a  time  to  keep  silence  and 
a  time  to  speak. — Eccl.  iii,  7. 

187.  Sin:    Know  that  your  sin  will  find  you  out. — 
Numbers  xxxii,  23. 

188.  Slander:    Guard  thy  tongue  from  evil  and  thy 
lips  from  speaking  guile. — Psalm  xxxiv,  13. 

189.  Slothf  illness:    The  slow  man  roasteth  not  that 
which  he  took  in  hunting. — Prov.  xii,  27. 

TQO.     SpcccJi:     Take  no  heed   unto  all  words  that 
are  spoken. — Eccl.  vii,  21. 

191.  Speech,  Gentle:    The  law  of  kindness  is  on  her 
tongue. — Prov.  xxxi,  26. 

192.  Spiritual  Peace:     May  the  Lord  grant  thee 
peace. — Numbers  vi,  26. 

193.  Strife:    It  is  an  honor  for  a  man  to  cease  from 
strife. — Prov.  xx,  3. 

194.  Submission:     Do  Thou   unto   us   whatsoever 
seemeth  good  unto  Thee.— Judges  X,  15. — 

-~T95.     Superstitions:    For  all  that  do  these  things  are 
an  abomination  unto  the  Lord. — Deut.  xviii,  12. 

196.  Tale-bearing:    Thou  shalt  not  go  about  as  a 
tale-bearer  among  thy  people. — Levit.  xix,  16. 

197.  Temptation:    O  that  Thine  hand  might  be  with 
-e.  and  that  Thou  wouldst  keep  me  from  evil,  that  it  may 

not  grieve  me. — I.  Ch.  iv,  10,    (The  prayer  of  Jabez.) 


142  THE   JEWISH    RELIGION 

198.  Thankfulness:    Give  thanks  unto  the  Lord,  for 
He   is   good;    for   His   mercy   endureth   for   ever. — Ps. 
cxxxvi,  i. 

199.  Thanksgiving:     Enter    into    His   gates    with 
thanksgiving  and  into  His  courts  with  praise ;  be  thankful 
unto  Him  and  bless  His  name. — Psalm  c.  4. 

200.  Tithes:    Every  tithe  is  holy  unto  the  Lord. — 
Levit.  xxvii,  30. 

20 1.  Transgressors:    The  way  of  the  transgressors 
is  hard. — Prov.  xiii,  15. 

202.  Truth:     Speak   the   truth,   every   one   to  his 
neighbor. — Zech.  viii,  16. 

203.  Trust:    Trust  in  the  Lord  with  all  thine  heart, 
and  lean  not  unto  thine  own  understanding. — Prov.  iii,  5. 

204.  Unbelief:    It  is  the  fool  who  saith  in  his  heart 
there  is  no  God. — Psalm  xiv,  I. 

205.  Ungodly,  The:    Should  thou  help  the  ungodly, 
and  love  them  that  hate  the  Lord  ? — 2  Chron.  xix,  2. 

206.  Universal  adoration  of  God:    I  have  sworn  by 
Myself,  the  word  is  gone  out  from  My  mouth  in  righteous- 
ness, and  shall  not  return.    That  unto  Me  every  knee  shall 
bend,  every  tongue  swear  loyalty. — Isa.  xlv,  23. 

207.  Universal  acknowledgment  of  God:     All  the 
kingdoms  of  the  earth  shall,  know  that  Thou  art  the  Lord 
God,   even  Thou  alone. — Isa.  xxxvii,  20  and  2   Kings 
xix,  19. 

208.  Universal  Brotherhood:  Have  we  not  all  One 
Father?    Hath  not  One  God  created  us? — Mai.  ii,  10. 

209.  Universal  Happiness:    And  they  shall  sit  every 
man  under  his  vine  and  under  his  fig-tree,  and  none  shall 
make  them  afraid ;  for  the  mouth  of  the  Lord  of  Hosts 
hath  spoken  it. — Micah  iv,  4. 

210.  Universal  Kingdom   of   God:  And  the  Lord 
shall  be  king  over  all  the  earth :  in  that  day  shall  there  be 
One  Lord,  and  His  Name  One. — Zech.  xiv,  9. 

211.  Universal  knowledge  of  God:    The  earth  shall 
be  filled  with  the  knowledge  of  The  Lord  as  the  waters 
cover  the  sea. — Isa.  xi,  9. 

212.  Universal  Peace:     Nation  shall  not  lift  up 


ETHICALLY  PRESENTED.  143 

sword  against  nation,  neither  shall  they  learn  war  any 
more. — Isa.  ii,  4  and  Micah  iv,  3. 

213. — Universal  service  of  God:  For  then  will  I  turn 
to  the  peoples  a  pure  language,  that  they  may  all  call 
upon  the  name  of  the  Lord,  to  serve  Him  with  one  con- 
sent.— Zeph.  iii,  9. 

214.  Universal  worship  of  God:    All  shall  worship 
Him,  every  one  from  his  place,  even  all  the  isles  of  the 
Gentiles. — Zeph.  ii,  n. 

215.  Wickedness:    They  that  plow  iniquity  and  sow 
wickedness,  reap  the  same. — Job  iv,  8. 

216.  Wicked  imaginations:     The  Lord  hateth  the 
heart  that  deviseth  wicked  imaginations. — Prov.  vi,  18. 

217.  Willing  worship:    When  ye  offer  a  sacrifice  of 
thanksgiving  unto  the  Lord,  offer  it  willingly. — Lev.  xxii, 
29. 

218.  Wind-sowing:    They  have  sown  the  wind,  they 
shall  reap  whirlwind. — Hoshea  viii,  7. 

219.  Wine:    Wine  is  a  mocker. — Prov.  xx,  I. 

220.  Wisdom:    Wisdom     is    the    principal     thing, 
therefore  get  wisdom;  with  all  thy  getting  get  under- 
standing.— Prov.  iv,  7. 

221.  Womanly  work:    The  good  woman  worketh 
willingly  with  her  hands. — Prov.  xxxi,  13. 

222.  Word:    A  word  in  due  season,  how  good  it 
is. — Prov.  xv,  23. 

223.  Word,  Good:    A  good  word  maketh  the  heart 
of  a  man  glad. — Prov.  xii,  25. 

224.  Worship:    Worship  the  Lord  in  the  beauty  of 
holiness. — Psalm  xxix,  2 ;  xcvi,  9. 

225.  Wrong:    Do  no  wrong. — Jer.  xxii,  3. 

226.  Youth:    It  is  good  for  a  man  that  he  bear  the 
yoke  in  his  youth. — Lam.  iii,  27. 


144  THE    JEWISH    RELIGION 

CHAPTER    XLV . 
Ceremonial  Law  (continued). 

Besides  those  ceremonies  to  which  we  have  already 
referred,  there  are  certain  others,  similarly  designed  to 
teach  conduct  or  build  character.  The  chief  ones  are  as 
follows : 

I.— ENROLMENT    OB    INITIATION    INTO    THE    COVE- 
NANT OF  GOD. 

1.  This  covenant  is  called  the  Covenant  of  Abra- 
ham   (Berith    Abraham),    because    God    first    made    it 
with  Abraham.    It  contains  three  declarations: 

ist.     God  is  our  God. 

2nd.     We  are  to  walk  before  Him  and  be  perfect. 

3rd.     We  are  to  possess  Palestine,  "for  an  ever- 
lasting possession." 

2.  The  first  declaration  teaches  us  that  if  God  is  our 
God,  we  owe  certain   duty  to  Him.     This   declaration 
therefore  announces  our  Duty  to  God.     (See  Chapter  v.) 

3.  The  second  declaration  teaches  us  Conduct,  or 
our  Duty  to  our  neighbor   (Chapters  viii  and  ix)   and 
our  Duty  to  ourselves.     (Chapters  v,  vi,  and  vii.)     We 
must  walk  in  the  way  of  God,  "doing  justly  and  loving 
mercy,  and  walking  numbly  with  Him." 

4.  The  third  declaration  teaches  the  Duty  of  Israel 
among  the  nations.     The  possession   of   Palestine  was 
never  intended  for  the  glory  or  gain  of  Israel.     It  was 
always  designed  to  be  a  spiritual  influence  for  good  upon 
all  mankind,  in  accordance  with  God's  first  message  to 
Abraham  "Be  a  blessing,"  and  in  accordance  with  His 
frequent  promise  to  him,  to  Isaac  and  Jacob,  that  all  the 
families  of  earth  should  be  blessed  through  them.     (See 
Chapter  xxi,  12-15.) 

5.  The  ceremony  of  the  initiation  is  to  impress  the 
parents  with  what  is  henceforth  their  most  sacred  duty  on 
earth,  to  educate  their  children  in  their  duties  to  God, 
their  neighbor,  and  themselves.    They  are  responsible  to 
God  that  they  bring  up  their  children  as  true  Israelites, 
to  witness  for  God  (See  Chapter  xi,  10-17),  by  setting 


ETHICALLY  PRESENTED.  145 

the  example  of  right  conduct  to  Hebrews  and  to  non- 
Hebrews,  at  all  times  and  under  all  circumstances. 

6.  Boys  are  received  into  the  covenant  on  the  eighth 
day  after  birth,  when  they  receive  a  name  at  the  same 
time. 

BIBLE  QUOTATIONS. 

1.  And  I  will  establish  My  Covenant  between  Me  and  thee, 
and  thy  seed  after  thee  in  their  generations  for  an  everlasting 
covenant,  to  be  a  God  unto  thee,  and  to  thy  seed  after  thee. — 
Gen.  xvii,  7. 

Walk  before  Me  and  be  thou  perfect. — Gen.  xvii,   i. 

And  I  will  give  unto  thee,  and  to  thy  seed  after  thee,  the  land 
whereon  thou  art  sojourning,  all  the  land  of  Canaan,  for  an 
everlasting  possession,  and  I  will  be  their  God. — Gen.  xvii,  8. 

2.  Ye  shall  walk  after  the  Lord  your  God,  and  reverence 
Him,  and  Keep  His  Commandments,  and  obey  His  Voice,  and 
ye  shall  serve  Him  and  cleave  unto  Him. — Deut.  xiii,  4. 

3.  He  hath  shown  thee,  O  man,  what  is  good;  and  what 
doth  the  Lord  require  of  thee,  but  to  do  justly,  and  to  love  mercy, 
and  to  walk  humbly  with  thy  God. — Mich,  vi,  8. 

Thou  shalt  be  perfect  with  the  Lord  thy  God. — Deut. 
xviii,  13. 

4.  Be  a  blessing. — Gen.  xii,  2. 

And  in  thy  seed  shall  all  nations  of  the  earth  be  blessed. 
— Gen.  xxii,  18;  xxvi,  4. 

5.  And  thou  shalt  teach  them  diligently  unto  thy  children. 
— Deut.  vi,  7. 

Set  your  hearts  unto  all  the  words  which  I  testify  among 
you  this  day,  which  ye  shall  command  your  children  to  observe 
to  do,  all  the  words  of  this  law. — Deut.  xxxii,  46. 

For  it  is  not  a  vain  thing  for  you,  for  it  is  YOUR  LIFE. — 
Deut.  xxxii,  47. 

Ye  are  My  witnesses,  saith  the  Lord,  for  I  am  your  God. — 
Isa.  xliii,  12. 

H.— NAMING  OF  GIRLS. 

i.  Girls  are  sometimes  named  by  the  father  in 
synagogue,  on  the  Sabbath  after  their  birth. 


146  THE   JEWISH    RELIGION 

2.  Or  they  are  named  at  a  later  day  in  the  home,  or 
in  the  synagogue  at  private  service,  when  the  minister 
meets  the  parents,  god-parents,  and  friends,  and  blesses 
the  child.    The  mother  thanks  God  for  the  child  given  her 
to  love,  and  also  recites  "Hagomel."    See  Chapter  xlix, 
section  xv.) 

3.  This  ceremony,  conducted  with  solemnity,  im- 
presses upon  the  parents  their  religious  duty  to  their  little 
daughter,  to  educate  her  to  be  a   God-fearing  woman, 
valiant  for  the  Right  and  walking  before  God,  whose  way 
is  perfection. 

4.  Nor  may  they  neglect  her  training  as  a  Jewess, 
so  that  even  as  Israel  among  the  nations,  she,  among  her 
Gentile,  as  well  as  among  her  Jewish  neighbors,  shall  be 
an  example  in  justice,  loving-kindness  and  modesty. 

5.  Thus  the  little  girl  enters  the  Covenant  of  God,  to 
become  in  due  time  one  more  witness  for  God  by  faithful 
discharge  of  her  duty  to  Him,  to  her  neighbor,  Jew  and 
Gentile,  and  to  herself. 

6.  In  ancient  days,  the  mother  took  an  offering  on 
her  first  appearance  at  the  place  of  worship  after  the  birth 
of  a  child.    In  these  days,  it  is  proper  that  every  mother 
should  offer  an  offering  of  thanksgiving  to  God.     (See 
Hagomel,  Chapter  xlix,  section  xv.) 

BIBLE   QUOTATIONS. 

3.  The  woman  that  feareth  the  Lord,  she  shall  be  praised. 
— Prov.  xxxi,  30. 

Who  can  find  a  virtuous  woman?  Her  price  is  far  above 
rubies. — Prov.  xxxi,  10. 

God,  His  way  is  perfect. — 2  Sam.  xxii,  31. 

4.  On  her  tongue  is  the  law  of  kindness. — Prov.  xxxi,  26. 
Strength  and  honor  are  her  clothing. — Prov.  xxxi,  26. 

6.  And  she  shall  bring  an  offering  unto  the  door  of  the 
tabenacle  of  the  congregation,  unto  the  priest,  who  shall  offer 
it  before  the  Lord. — Lev.  xii,  6.  7. 

I  will  offer  to  Thee  the  sacrifice  of  Thanksgiving,  and  I 
will  call  on  the  name  of  the  Lord. — Ps.  cxvi,,  17. 


ETHICALLY   PRESENTED.  147 


CHAPTER    XLVI. 

m.     THE     BEADING      OF     HOME     PBAYEBS.        THE 
SHEMA',  (KEBIATH  SHEMA',). 

1.  By  this  is  meant  the  morning  and  evening  re- 
cital of  the  three  sections  of  the  Torah,  beginning  "Hear, 
O  Israel"  (Deut.  vi,  4-9).    "And  it  shall  come  to  pass,  if 
ye  will  hearken  diligently"  (Deut.  xi,  13-21)  and  "And 
the  Lord  spake  unto  Moses"  (Numbers  xv,  37-41). 

2.  They  teach  the  unity  of  God  and  the  duty  of 
making  our  love  for  Him  govern  our  deeds,  words,  and 
thoughts  (see  Chapter  ii  to  Chapter  ix),  the  Justice  of 
God  (see  Chapter  x),  and  our  duty  of  obedience  to  Him, 
combined  with  personal  purity  and  consecration  to  His 
service.  (See  Chapter  xi.) 

3.  This  frequent  recital  of  great  teachings  of  our 
Religion,  if  we  think  of  the  words  as  we  recite  them,  can- 
not fail  to  influence  our  conduct  and  strengthen  our  char- 
acters by  awakening  us  to  the  Love,  Justice,  and  Holi- 
ness of  God. 

4.  The  first  verses  of  the   Shema'  are  taught  to 
children  from  the  earliest  age.    The  first  verse,  the  decla- 
ration of  the  Unity  of  God,  is  said  by  every  Jew  and 
Jewess  on  his  or  her  deathbed,  and  should  be  recited  by 
those  present. 

5.  Children  should  be  taught  to  recite  appropriate 
prayers  as  early  as  possible.     It  is  of  intense  importance 
that  their  elders,  who  are  present,  shall  set  the  example 
of  reverence. 

6.  The   importance  of  family   prayer,  led  by  the 
father  or  mother,  and  conducted  with  reverence,  cannot 
be  over-estimated. 

7.  To  lead  our  dear  ones  in  prayer  is  one  of  the 
holiest  privileges  which  parents  can  exercise,  and  one 
which  should  never  be  surrendered,  except  to  visiting 
ministers  or  to  friends,  whose  example  may  be  beneficial 
to  the  children. 


148  THE  JEWISH   RELIGION 

BIBLE   QUOTATIONS. 

The  Reading  of  the  Shema. 

See  Appendix  I,  II,  III. 

3.  O  how  I  love  Thy  Law,  it  is  my  meditation  every  day, 
Ps.  cxix,  97. 

O  God,  Thou  art  my  God,  early  will  I  seek  Thee. — Ps.  Ixiii,  i. 

To  declare  Thy  loving  kindness  in  the  morning  and  Thy 
faithfulness  every  night. — Psalm  xcii,  2. 

5.  Come,  O  children,  hearken  unto  me,  I  will  teach  you 
the  reverence  of  the  Lord. — Psalm  xxxiv,  n. 

Serve  the  Lord  with  reverence. — Psalm  ii,  II. 

Worship  the  Lord  in  the  beauty  of  Holiness. — Psalm  xxix,  2. 

7.     And  thou  shalt  teach  thy  children  diligently. — Deut.  vi,  7. 

IV.     GEACE  BEFORE  AND  AFTER  MEALS. 

1.  It  is  proper  to  bless  God  before  and  after  meals, 
During  the  Grace  or  Blessing,  as  indeed  during  all  re- 
ligious services,  all  present  should  maintain  a  reverent 
attitude. 

2.  The  object  of  this  ceremony  is  to  thank  God  who 
gives  us  the  means  to  live,  to  acknowledge  Him  as  the 
Creator  and  Sustainer  of  all,  and  to  realize  that  our  grati- 
tude- is  best  proved  by  obedience  to  His  commands. 

3.  If  for  material  things  we  should  bless  God  and 
show  gratitude  to  Him,  how  much  more  should  we  do  so 
for  spiritual  things  and  for  immortality? 

GRACE    BEFORE    AND    AFTER    MEALS. 

1.  And    thou    shalt    eat    and    be    satisfied,    and    thou    shall 
bless  the  Lord  thy  God. — Deut.  viii,  10. 

2.  Take  heed,  that  thou  forget  not  the  Lord  thy  God.... 
but  when  thou  hast  eaten  and  art  satisfied.  ..  .then  thy  heart  be 
lifted  up  and  thou   forget  the  Lord  thy  God,.... and  thou   say 
in   thine   heart,    my   power,    and    the   might   of   my    hand   hath 
gotten  me  this  prosperity. 

But  thou  shalt  remember  the  Lord  thy  God ;  for  it  is 
He  who  giveth  thee  power  to  acquire  prosperity. — Deut.  viii, 
n,  18. 

The  Lord  will   sustain  thee. — Psalm  Iv,  22. 

The  eyes  of  all  wait  upon  Thee,  and  Thou  givest  them  their 
food  in  due  season. — Psalm  cxlv,  15. 


ETHICALLY  PRESENTED  149 

Thou  openest  Thy  hand  and  satisfiest  the  desire  of  all 
living. — Ps.  cxlv,  16. 

God,  who  giveth  food  to  the  hungry. — Ps.  cxlvi,  7. 

All  things  come  of  Thee. — i   Chron.  xxix,  14. 

Not  by  bread  alone  does  man  live  but  by  all  that  proceedeth 
out  of  the  mouth  of  the  Lord  doth  man  live. — Deut.  viii,  3. 

Blessed  be  the  Lord  who  daily  loadeth  us  with  benefits. — 
Psalm  Ixviii,  19. 

3.  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare 
what  He  hath  done  for  my  soul. — Ps.  Ixvi,  16. 

V.— THE  LIGHTING  OF  THE  SABBATH  LAMP  BY  THE 
MOTHER  (Hadlakath  Ha-ner).  (See  Chapter  xii, 
The  Sabbath,  No.  13.) 

VI.— THE  SANCTIFICATION  OF  THE  SABBATH  BY 
THE  FATHER  (Kiddush).  (See  Chapter  xik  Th« 
Sabbath,  No.  14.) 

VH.— THE    "  DIVISION "     (Havdalah),    OR    CONSECRA- 
TION    OF     THE     SENSES     FOR     THE     COMING 
WEEK'S  WORK.      (See  Chapter  xii,  The  Sabbath, 
No.   16.) 


CHAPTER  XLVII. 

VIII CONDUCT— REMINDERS.      THE  FRINGE.     (TSIT- 

SITH). 

1.  Just   as   soldiers   wear   uniforms,   officers   wear 
badges,  and  free-masons  wear  aprons,  to  remind  them  of 
certain  duties  or  ideals,  so  the  Tsitsith  or  Taleth  is  worn 
to  teach  the  duty  of  obedience  and  the  ideal  of  Holiness. 

2.  It  is  meant  to  be  a  reminder  to  obey  God's  com- 
mands, to  live  pure  lives  and  to  consecrate  ourselves  to 
God's  work.     (See  Chapter  xi.) 

BIBLE   QUOTATIONS. 

I.     And  it  shall  be  unto  you  for  a  fringe  that  ye  may  look 
upon    it,    and    remember    all    the    commandments    of    the    Lord, 


I5O  THE   JEWISH    RELIGION 

and  do  them;  and  that  ye  seek  not  after  your  own  heart  and 
your  own  eyes,  after  which  ye  are  prone  to  go  astray. — Numbers 
xv,  39. 

2.     That  ye  may  remember,  and  do  all  My  commandments 
and  be  holy  unto  your  God. — Numbers  xv,  40. 

IX.— THE  PHYLACTERIES   (TepMllin). 

1.  These  are  bound  on  the  arm,  hand,  and  brow 
during  morning  prayer. 

2.  The  Tephillin,  by  reason  of  what  they  contain, 
stand  for  all  that  is  dear  and  sacred  to  our  religion  in 
the  eyes  of  Hebrews. 

3.  For  they  contain  four  sections  of  Scripture,  each 
emphasizing  fundamental  teachings  of  Judaism,  and  to- 
gether expressing  the  highest  ideals  of  Faith  and  Con- 
duct. 

4.  The  four  sections  are  as  follows : 

(a)  The  section  "Hear,  O  Israel"  (Deut.  vi,  4-9) 
teaching  the  Unity  of  God,  that  we  must  love  Him  with 
all  our  heart,  and  with  all  our  soul,  and  with  all  our 
might,  and  that  this  love  for  God  must  govern  our  words, 
our  deeds,  and  our  thoughts.  This,  our  love  for  Him,  is 
a  result  of  His  love  for  us.  (See  Chapters  iii  to  ix.) 

(&)  The  section  "And  it  shall  come  to  pass"  (Deut. 
xi,  13-21)  teaching  the  Justice  of  God.  (Sec  Chapter  x.) 

(c}  The  section  "Sanctify  unto  Me  all  the  first- 
born" (Exod.  xiii,  i-io).  Originally  all  the  first-born  in 
Israel  were  charged  with  the  religious  education  of  the 
Hebrews  and  with  ministerial  duties.  The  Levites  were 
subsequently  substituted  for  them.  Inasmuch  as  God 
calls  Israel  His  first-born,  a  larger  or  wider  significance  is 
given  to  this  command  which  makes  it  mean  that  all  Israel 
is  to  be  sanctified  or  consecrated  to  God. 

This  consecration  to  God's  service,  and  for 
His  service,  can  only  be  secured  by  religious  education. 
The  example  of  Abraham  illustrates  this.  Hence  the  im- 
portance of  a  religious  education  in  the  eyes  of  all  He- 
brews. Only  by  such  education  can  we  become  qualified 
for  consecration,  and  enabled  to  teach  and  practice  Right 
Conduct. 


ETHICALLY  PRESENTED  15! 

(d)  The  section  "And  it  shall  be  when  the  Lord 
shall  bring  thee  into  the  Land"  (Exod.  xiii,  11-16). 

This  reference  to  Palestine  carries  with  it  all  that  the 
possession  of  Palestine  means;  that  is,  the  establishment 
of  a  central  spiritual  influence  for  the  benefit  of  all  man- 
kind, while  Hebrews  in  Palestine  and  in  all  countries  of 
the  world  besides,  will  teach  and  practice  the  ideals  of 
human  conduct.  (See  Chapters  xxi,  11-17;  xn*>  I2  to 
end.) 

BIBLE  QUOTATIONS. 

4(3)  see  chapters  iii  to  ix. 
(b)  see  chapter  x. 

(c)  Sanctify  unto  Me  all  the  first-born. — Exod.  xiii,  6. 

I  have  taken  the  Levites  instead  of  all  the  first-born  of  the 
children  of  Israel. — Numbers  viii,  18. 

And  the  priests,  the  sons  of  Levi,  shall  come  near ;  for  them 
the  Lord  thy  God  hath  chosen  to  minister  unto  Him  and  to  bless 
in  the  name  of  the  Lord;  and  by  their  mouth  shall  be  decided 
every  controversy  and  every  contention. — Deut.  xxi,  5. 

They  (the  Levites)  shall  teach  Jacob  Thy  judgments,  and 
Israel  Thy  Law. — Deut.  xxxiii,  10. 

Thus  saith  the  Lord,  Israel  is  My  son,  my  first-born. — Exod. 

iv,  22. 

For  I  (the  Lord)  know  him  (Abraham),  that  he  will  com- 
mand his  children  and  his  household  after  him,  and  they  shall 
keep  the  way  of  the  Lord  to  do  righteousness  and  judgment;  that 
the  Lord  may  bring  through  Abraham  that  which  He  hath  spoken 
concerning  him. — Gen.  xviii,  19. 

(d)  From  Zion  shall  go  forth  the  Law  and  the  word  of  the 
Lord  from  Jerusalem. — Isa.  ii,  3;  Micah  iv,  2. 

But  ye  shall  be  named  the  Priests  of  the  Lord :  men  shall  call 
you  the  Ministers  of  our  God. — Isa.  Ixi,  6. 

And  their  seed  shall  be  known  among  the  Gentiles,  and 
their  offspring  among  the  peoples :  all  that  see  them  shall  ac- 
knowledge them,  that  they  are  the  seed  whi.h  the  Lord  hath 
blessed. — Isa.  Ixi,  9. 

See  also  chapter  viii. 

x — THE     DOOR-POST      INSCRIPTION      (Mezuzah).      See 
Chapter  ix,  6-9. 


152  THE    JEWISH    RELIGION 

CHAPTER  XLVIII. 

BAB-MITZVAH    AND    THE    PASSAGE    FROM    CHILDV 
HOOD  TO  YOUTH— CONFIRMATION. 

XI THE    BAR-MITZVAH. 

1.  Custom  has  made  thirteen  years  the  age  of  Bar- 
Mitzva. 

2.  Bar-Mitzva  means  literally  "a  son  of  the  Com- 
mandment" ;  that  is,  one  who  is  considered  bound  to  ob- 
serve the  duties  of  our  religion,  and  who  is  therefore 
bound  by  religious  responsibilities. 

3.  At  thirteen  years  most  boys  begin  to  pass  from 
boyhood  into  youth,  the  age  of  new  ideas. 

4.  It  is  the  age  of  impatience  of  restraint,  when  new 
and    strong    temptations    must    be    faced,    when    wrong 
thoughts  must  be  conquered,  wrong  impulses  resisted,  and 
wrong  paths  avoided. 

5.  It  is  wise  therefore  to  strengthen  our  sons'  char- 
acters and  prepare  them  for  this  age  by  careful  training 
in  moral  law. 

6.  Hence  the  Bar-Mitzva  celebration  should  always 
be  preceded  by  conscientious  instruction  in  the  moral  and 
spiritual  teaching  of  our  religion,  besides  his  other  re- 
ligious duties. 

7.  This  is  all  important.    The  mere  recital  of  a  sec- 
tion of  the  Torah  in  synagogue,  by  the  boy,  is  of  little 
importance  unless  his  religious  education  has  been  well 
advanced. 

8.  For  some  months,  therefore,  before  the  day,  the 
lad  should  study  under  an  instructor  able  to  teach  the 
spiritual  beauties  of  our  religious  duties  and  ceremonies. 

9.  The  boy  should  know  at  least  the  Shema',  (all 
three  sections)  ;  the  Ten  Commandments,  the  Creeds,  the 
Holy  Days  and  Festivals,  their  ethical  or  spiritual  lessons, 
and  the  meaning  of  the  Tephillin,  Mezuzah  and  Tsitsith. 

10.  He  should  not  be  permitted  to  read  a  portion  of 
the  Law  in  public  unless  he  can  translate  it,  nor  recite  the 
blessings  unless  he  can  understand  them. 

n.     The  day  selected  for  the  Bar-Mitzva  celebration 
is  the  Sabbath  after  the  boy  completes  his  thirteenth  year. 


ETHICALLY  PRESENTED  153 

In  some  congregations,  especially  in  the  Orient,  Monday 
or  Thursday  is  sometimes  selected. 

12.  Parents  and  relations  should  use  every  effort  to 
add  to  the  solemnity  of  the  occasion,  in  order  that  the  as- 
pirant may  realize  his  responsibilities. 

XII — THE    BELIGIOUS    EDUCATION   X)*'    BOYS    AND 
GIELS. 

1.  The  Religious  Education  of  our  sons  and  daugh- 
ters is  of  the  highest  importance.    Only  by  its  thorough- 
ness can  they  and  their  children  after  them,  be  confirmed 
in  their  ancestral  faith. 

2.  Parents  should  personally  instruct  their  children 
by   Bible  Readings.     They  should  personally  supervise 
their  religious  education  and  take  interest  in  their  Re- 
ligious School  work. 

3.  Instruction  by  teachers  must  be   supplemented 
by  personal  example  at  home.    This  is  true  Confirma- 
tion. 

4.  The  direct  religious  education  of  our  children 
is  secured  by  study.    The  indirect  religious  education  of 
our  children  is  secured  by  Home  Example. 

5.  The  indirect  is  more  powerful  than  the  direct. 
The  sincerity  or  insincerity  of  parents  or  elders,  their 
attitude  of  reverence  or  irreverence  during  prayer,  their 
observance  or  neglect  of  prayer  and  other  religious  duties, 
their  respectful  or  disrespectful  remarks  about  religion 
and  the  ministers  of  religion,  will  profoundly  affect  the 
children  and  the  young  men  and  women  of  the  family, 
will  unfailingly  influence  their  religious  nature  for  good 
or  evil,  and  will  secure  their  confirmation  as  real  or  nom- 
inal Jews  and  Jewesses. 

6.  Throughout  the  whole  of  our  lives,  our  own  re- 
ligious education  should  be  continued.     Bible  chapters 
should  be  read  daily.     Religious  instruction   from   the 
matured  minds  of  godly  men  should  be  sought  in  sermon 
and  lecture.     In  spiritual  nature,  as  in  material  nature, 
the  more  we  learn,  the  more  beauties,  wonders  and  pos- 
sibilities do  we  discover,  and  the  more  we  find  there  is 
to  learn. 

7.  The   religious  education   of  girls   is  of  special 
importance. 


154  THE   JEWISH    RELIGION 

8.  Bible  intimation  as  to  the  age  when  we  are  old 
enough  to  be  considered  responsible,  or  "firm"  in  our 
faith,  and,  therefore,  fit  for  confirmation,  is  of  interest.  In 
Numbers,  xiv,  29,  all  from  twenty  years  old  and  upward, 
are  declared  responsible  for  their  want  of  faith  in  God  in 
the  episode  of  the  searching  out  of  Palestine.  In  Deute- 
ronomy i,  39,  alluding  to  the  same  episode,  those  under 
twenty  at  that  time,  are  called  the  ones  "who  in  that 
day  had  no  knowledge  of  good  and  evil."  From  which 
some  infer  that  judgment  is  not  sufficiently  matured  until 
twenty  years  of  age  to  confirm  one  in  his  ideas. 

BIBLE  QUOTATIONS. 

My  son,  hear  the  instruction  of  thy  father,  and  forsake 
not  the  law  of  thy  mother. — Prov.  i,  8. 

My  son,  if  sinners  entice  thee,  consent  thou  not. — v,  10. 

My  son,  forget  not  my  law,  but  let  thine  heart  keep  my 
commandments. — iii,  I. 

Remember  thy  Creator  in  the  days  of  thy  youth. — Ecc.  xii,  I. 

The  thought  of  folly  is  sin. — Prov.  xxiv,  9. 

Let  not  loving  kindness  and  truth  forsake  thee :  bind  them 
about  thy  neck :  write  them  upon  the  table  of  thine  heart. — 
Prov.  iii,  3. 

Keep   sound   wisdom   and   discretion. — Prov.    iii,   21. 

Wisdom  is  the  principal  thing,  therefore  get  wisdom. 

And  with  all  thy  getting,  get  understanding. — Prov.  iv,  7. 

Turn  not  to  the  right  hand  nor  to  the  left :  remove  thy  foot 
from  evil. — Prov.  iv,  27. 

The  way  of  a  fool  is  right  in  his  own  eyes. — Prov.  xii,  15. 

A  foolish  son  is  the  calamity  of  his  father. — Prov.  xix,   13. 

Even  a  child  is  known  by  his  doings,  whether  his  work  be 
pure  and  whether  it  be  right. — Prov.  xx,  u. 

Every  way  of  a  man  is  right  in  his  own  eyes,  but  the  Lord 
weigheth  the  hearts. — Prov.  xxi,  2. 

Train  up  a  child  in  the  way  he  should  go,  and  when  he  is 
old,  he  will  not  depart  from  it. — Prov.  xxii,  6. 

Bow  down  thine  ear  and  hear  the  words  of  the  wise. — 
Prov.  xxi,  17. 

Be  not  one  of  them  that  are  sureties  for  debts. — Prov. 
xxii,  26. 

A   gracious   woman   retaineth   honor. — Prov.   xi,    16. 

As  a  jewel  of  gold  in  a  swine's  nose,  so  is  a  fair  woman 
without  discretion. — Prov.  xi,  22. 


ETHICALLY  PRESENTED  1 55 

Who  can  find  a  virtuous  woman?  Her  price  is  far  above 
rubies. — Prov.  xxxi,  10. 

She  layeth  her  hands  to  the  spindle,  and  her  hands  hold 
the  distaff. — Prov.  xxxi,  19. 

She  stretcheth  out  her  hand  to  the  poor,  yea,  she  reacheth 
forth  her  hands  to  the  needy. — Prov.  xxxi,  30. 

Strength  and  honor  are  her  clothing. — Prov.  xxxi,  25. 

She  openeth  her  mouth  with  wisdom,  and  on  her  tongue  is 
the  law  of  kindness. — Prov.  xxxi,  26. 

She  looketh  well  to  the  ways  of  her  household,  and  eateth 
not  the  bread  of  idleness. — Prov.  xxxi,  27. 

Favor  is  deceitful,  and  beauty  is  vain,  but  a  woman  that 
feareth  the  Lord,  she  shall  be  praised. — Prov.  xxxi,  30. 


CHAPTER   XLIX. 

OCCASIONAL  CEREMONIALS. 
XIII.— CONSECRATION      OF      THE      HOME 
(Chinuch-  Habayith). 

1.  It  is  recommended  that  all  new  homes  be  con- 
secrated by  the  minister. 

2.  For  we  all  desire  God's  blessing  upon  the  home. 
That  blessing  should  be  solemnly  invoked,  and  the  in- 
mates be  thus  made  to  realize  the  closeness  of  God  to  the 
human  being,  His  fatherly  love  for  His  earthly  children , 
and  the  necessity  for  them  to  love  their  God  with  all  their 
heart,  and  with  all  their  soul,  and  with  all  their  might, 
if  they  would  have  true  happiness  in  the  home. 

3.  The  Jewish  home  is  the  home  wherein  God  is 
honored  by  family  prayers  at  regular  times,  by  the  ex- 
ample of  reverent  demeanor  on  the  part  of  parents  and 
elders,  and  by  proper  and  consistent  observance  of  our 
religious  duties,  by  all,  old  and  young. 

BIBLE  QUOTATIONS. 

r.     What  man  is  there  that  hath  built  a  new  house,  and  hath 
not  dedicated  it?    Let  him  go  and  return  unto  his  house  .... 
lest  another  dedicate  it— Deut.  xx,  5. 


156  THE    JEWISH    RELIGION 

2.  Therefore,  now  let  it  please  Thee  to  bless  the  house  of 
Thy  servant,  that   it  may  continue   for   ever  before  Thee :   for 
Thou,  O  Lord  God,  hast  spoken  it:  and  with  Thy  blessing  let 
the  house  of  Thy  servant  be  blessed  for  ever. — 2  Sam.  vii,  29. 

And  the  Lord  said  unto  him,  I  have  heard  thy  prayer  and  thy 
supplication,  which  thou  hast  made  before  Me ;  I  have  hallowed 
this  house,  which  thou  hast  built,  to  put  My  name  there  for 
ever;  and  Mine  eyes  and  Mine  heart  shall  be  there  perpetually. 
— I  Kings  ix,  3. 

3.  In  every  place  where  I  make  My  name  to  be  remembered 
I  will  come  to  thee  and  bless  thee. — Exod.  xx,  24. 

XIV.— KADISH  OB  MEMORIAL  PRAYER. 

1.  The  Kaddish  is  a  prayer  said  during  the  year  of 
mourning  for  parents,  husband  or  wife,  and  on  the  anni- 
versaries of  their  deaths. 

2.  It  contains  no  reference  to  the  dead  or  to  death. 
It  is  an  acknowledgment  of  the  greatness  and  holiness  of 
God,  with  a  hope  for  the  speedy  establishment  of  His 
Kingdom.    It  continues  with  adoration  of  God,  and  con- 
cludes with  a  prayer  for  peace  and  life. 

Sometimes  a  prayer  for  the  great  and  wise  of  Israel 
is  inserted. 

3.  The  Kaddish  means  a  recognition  of  the  great- 
ness and  sanctity  of  God,  in  whose  holy  keeping  are  our 
departed  loved  ones.  It  leads  us  thus  to  a  becoming  resig- 
nation, and  thus  affords  us  a  comforting  consolation. 

4.  It  is  also  a  renewal  of  our  allegiance  to  the  King 
of  Kings,  and  a  testimony  to  Him,  the  righteous  judge, 
that  our  hearts  were  trained  by  our  parents  to  be  loyal 
to  Him. 

BIBLE  QUOTATIONS. 

But  tou  shalt  go  to  thy  fathers  in  peace. — Gen.  xv,  IS- 

I  shall  go  to  him  (my  dead  child)  ;  he  will  not  return  to 
me. — i  Sam.  xii,  23. 

God  of  the  spirits  of  all  Flesh! — Numbers  xxvii,  16. 

In  His  hand  is  the  soul  of  every  living  thing,  and  the  breath 
of  all  mankind. — Job  xii,  10. 

XV.— HAGOMEL  OR  BLESSING  FOR  RECOVERY  FROM 
SICKNESS  OR  FOR  ESCAPE  FROM  ANY  GREAT 
DANGER. 


ETHICALLY   PRESENTED  157 

1.  Hagomel  is  a  blessing  which  is  said  by  us  when- 
ever we  have  occasion  to  thank  God  for  escape  from 
peril  or  for  recovery  from  sickness. 

2.  We  should  either  visit  the  synagogue  specially 
for  the  purpose,  or  wait  until  a  regular  service  is  over,  or 
say  the  blessing  when  we  are  called  to  the  reading  of  the 
Law. 

3.  It  is  said    when  called  to  the  Reading  of  the 
Law,  or  in  front  of  the  ark,  which  is  opened  by  the  hus- 
band, or  friend,  or  by  the  minister  who  recites  certain 
appropriate  selections  of  prayers  or  psalms. 

4.  It  is  a  ceremony  which  serves  to  bring  nearer  to 
God  those  who  take  part  therein. 

BIBLE   QUOTATIONS. 

1.  What  shall  I  render  unto  the  Lord  for  all  His  benefits 
conferred  upon  me? — Ps.  cxvi,  12. 

2.  — Offer  unto  God  thanksgiving. — Ps.  1,  14. 

Come  and  hear  all  ye  that  fear  God,  and  I  will  declare 
what  He  hath  done  for  my  soul. 

Verily,  God  heard  me;  He  attended  to  the  voice  of  my 
prayer. — Ps.  Ivi,  16-18. 

XVI.  —  PRIVATE       PRAYER      IN       SYNAGOGUE       OR 
TEMPLE. 

1.  Private  prayer  can  always  be  offered  to  God 
when  the  place  of  worship  is  open  for  stated  service. 

2.  The  place  of  worship  should  be  accessible  all  day 
for  those  who  wish  to  "seek  the  Lord"  or  "to  pour  out 
their  hearts  before  Him." 

BIBLE   QUOTATIONS. 

1.  And   it   shall   come  to   pass,   that   everyone   who   so'ught 
the  Lord  went  out   unto  the  tabernacle  of  the  congregation. — 
Exod.  xxxiii,  7. 

2.  Pour  out  your  heart  before  Him :  God  is  a  refuge  for  us. 
— Psalm  Ixii,  8. 

What  prayer  and  supplication  soever  be  made  by  any  man 
or  by  all  Thy  people  Israel,  which  shall  know  every  one  the 
anguish  of  his  own  heart,  and  spread  forth  his  hands  toward  this 
house;  Then  hear  Thou  in  Heaven,  Thy  dwelling-place,  and  for- 


158  THE    JEWISH    RELIGION 

give  and  do  and  give  everyone  according  to  his  ways,  whose 
heart  Thou  knowest,  for  Thou,  even  Thou  only,  knowest  the 
hearts  of  all  the  children  of  men. — I.  Kings  vii,  38,  39. 

And  Hannah  was  sore  in  bitterness  of  soul,  and  prayed  unto 
the  Lord  and  wept  sore  ....  and  she  spake  in  her  heart;  only 
her  lips  moved,  but  her  voice  was  not  heard. — I.  Sam.  i,  10,  13. 

And  Hannah  prayed  and  said,  My  heart  rejoiceth  in  the 
Lord,  mine  horn  is  exalted  to  the  Lord. — I.  Sam.  ii,  i. 

Thy  gates  shall  be  open  continually,  they  shall  not  be  shut 
day  or  night. — Isa.  Ix,  n. 

Evening  and  morning  and  at  noon  I  pray  and  cry  aloud,  and 
He  heareth  my  voice. — Psalm  Iv,  17. 


CHAPTER    L. 

THE    DIETARY    LAWS 

The  Dietary  Laws  are  designed: 

i  st.  To  keep  us  holy,  and  to  prevent  defilement  of 
the  soul. 

For  gross  eating  makes  a  gross  nature.  And  he 
who  cannot  hold  his  appetites  in  check  can  never  rise 
to  any  high  standard  of  conduct. 

For  I  am  the  Lord  your  God :  ye  shall  therefore 
sanctify  yourselves,  and  ye  shall  be  holy;  for  I  am  holy, 
neither  shall  ye  defile  your  souls  with  any  creeping  thing 
that  creepeth  upon  the  earth. — Levit.  xi,  44. 

2nd.  As  a  means  of  spiritual  discipline,  to  help  to 
keep  our  animal  appetites  in  check,  and  to  keep  both  soul 
and  body  pure  and  free  from  disease. 

"Ye  shall  therefore  make  a  difference  between  the 
clean  beast  and  the  unclean,  and  between  the  unclean 
fowl  and  the  clean." — Lev.  xx,  25. 

3.     To  enforce  our  religious  separatism. 

"And  ye  shall  be  holy  unto  Me,  for  I,  the  Lord,  am 
holy  and  I  have  separated  you  from  the  nations  that  ye 
shall  me  Mine." — Levit.  xx,  26. 

The  Food  Laws  or  Dietary  Laws  are  as  follows. 


ETHICALLY  PRESENTED  159 

A.  Every  animal  that  hath  parted  hoof  and  whose 
feet  are  cleft  into  two  clefts,  and  cheweth  the  cud  among 
beasts — that  alone  may  ye  eat. — Levit.  xi,  3. 

B.  All  clean  fowl  may  ye  eat. — Deut,  xiv,  20  or  n. 

C.  This  may  ye  eat  of  anything  that  is  in  the  waters ; 
all  that  hath  fins  and  scales  may  ye  eat.    And  whatsoever 
hath  no  fins  and  scales  ye  shall  not  eat;  it  is  unclean  to 
you. — Deut.  xiv,  9-10.     Compare  Levit.  xi,  9-12. 

D.  All  flying  creeping  things  which  have  four  feet 
shall  be  an  abomination  unto  you. — Lev.  xi,  23. 

E.  Every  creeping  thing  that  creepeth  upon  the 
earth  is  an  abomination,  it  shall  not  be  eaten. — Levit. 
xi,  41, 

F.  Whatsoever  goeth  upon  the  stomach  and  what- 
soever goeth  upon  four  feet,  down  to  whatsoever  hath 
many  feet  among  all  creeping  things  that  creep  upon  the 
earth  shall  ye  not  eat,  for  they  are  an  abomination. — 
Levit.  xi,  42. 

G.  Ye  shall  not  eat  anything  that  dieth  of  itself. — 
Deut  xiv,  21. 

H.  It  shall  be  a  perpetual  statute  for  your  genera- 
tions throughout  all  your  dwellings,  that  ye  eat  neither 
fat  nor  blood. — Levit.  iii,  17. 

Moreover  ye  shall  eat  no  manner  of  blood  in 
any  of  your  dwellings,  whether  it  be  of  fowl  or  of  cattle. 
— Deut.  xv,  23. 

By  these  laws  we  are  permitted  to  eat  only 
clean-feeding  animals.  All  beasts  of  prey  and  all  whose 
flesh  is  apt  to  be  parasitic,  all  birds  of  prey  and  all  shell 
fish  are  forbidden.  The  reason  for  these  laws  is  ob- 
vious, especially  in  the  light  of  modern  medical  science, 
which  emphasizes  the  importance  of  food  in  relation  to 
the  health  of  the  consumers  thereof. 

As  for  all  shellfish  or  other  scavengers  of  the 
sea,  we  know  they  flourish  especially  in  or  near  estuaries 
of  rivers  or  on  coast-lines.  It  is  just  there  that  the 
sewage  of  cities  is  diluted  or  washed  out.  This  is  sig- 
nificant and  suggestive  enough.  To  such  food  have  been 
traced  outbreaks  of  typhoid-fever,  etc.,  as  we  might 
well  expect,  due  to  typhoid  or  other  germs  in  the 
shell-fish. 


l6o  THE  JEWISH   RELIGION 

The  connection  of  such  sea-food  with  certain 
bodily  ailments,  especially  certain  skin  diseases,  is  also 
recognized. 

The  wisdom  of  these  Food  Laws  has  frequently 
been  demonstrated  by  medical  science. 

With  regard  to  insects  and  creeping  things 
that  feed  on  refuse,  vegetable  or  animal,  they  are  known 
to  convey  disease  to  the  human  being  by  sting,  bite  or 
otherwise,  or  by  particles  of  putrescent  matter,  or  germs 
adhering  to  their  feet  or  bodies.  To  eat  such  would 
mean  to  introduce  disease  directly  into  our  system.  The 
communicability  of  the  diseases  of  animals  to  human 
beings  eating  their  flesh  is  recognized  to-day  as  among 
most  serious  causes  of  our  ill-health* 

Blood  is  frequently  and  emphatically  forbidden. 
The  fact  that  physicians  order  blood  as  medicine  does 
not  mean  that  blood  is  a  proper  food.  Strychnine, 
arsenic,  and  other  poisons  are  also  sometimes  prescribed. 
The  use  of  blood  as  medicine  by  physicians  is  diminish- 
ing, its  evil  effects  having  been  found  to  frequently  coun- 
terbalance any  good  results. 

The  immunity  of  our  race  from  certain  diseases, 
and  its  disproportionately  high  vitality  compared  with  the 
vitality  of  other  meat-eating  races,  is  undoubtedly  due 
to  the  care  in  selection  and  preparation  of  food  and  es- 
pecially animal  food. 

We  observe  the  following  rules: 

1st.  Only  herbivorous  or  clean-feeding  animals 
may  be  eaten. 

2nd.  The  animal  is  slaughtered  in  such  a  way  that 
the  blood  readily  escapes  from  the  body,  and  the  least 
possible  pain  is  inflicted  on  the  animal.  The  lungs  then 
are  examined  for  signs  of  disease,  and  the  whole  of  the 
carcass  is  rejected  if  such  be  found.  When  any  piece  of 
meat  is  carried  to  a  home,  it  is  placed  in  cold  water  for 
at  least  a  half  an  'hour,  according  to  the  size;  it  is  then 
sprinkled  generously  with  salt  and  remains  so  salted  for 
one  hour;  it  is  afterwards  washed  off,  and  only  then 


*  Trichina,  tapeworm,  from  eating  the  flesh  of  swine,  etc., 
diseases  of  the  liver  and  other  organs  from  eating  lobsters, 
crabs*  etc.,  are  familiar  examples. 


ETHICALLY  PRESENTED  l6l 

considered  ready  for  cooking.  The  immersion  in  water 
loosens  coagulations  and  any  contamination  from  hand- 
ling. The  salt  draws  out  blood  that  may  still  be  in  the 
meat,  and  kills  any  noxious  germs  that  may  have  lodged 
upon  its  surface,  and  the  final  washing  removes  them. 

We  also  refrain  from  using  milk,  or  foods  made 
from  milk,  with  meat  of  animals. 


CHAPTER    LI. 
THE  ATTITUDE  OF  JUDAISM  TO  CHRISTIANITY 

The  main  reasons  why  we  reject  Christianity  are 
as  follows: 

1.  Judaism    teaches   that    God    is    One:   a   Unity, 
Christianity  teaches  that  He  is  three :  a  trinity. 

2.  Judaism  teaches  that  God  is  too  good,  too  just, 
and  too  righteous  to  allow  any  sinner  to  escape  penalty 
by  another  person  suffering  for  him  and  instead  of  him. 
Christianity  teaches  that  Jesus  suffered  to  save  mankind. 

3.  Judaism  teaches  us  to  pray  to  God  alone.    Chris- 
tians pray  mostly  to  Jesus  or  to  the  Virgin  Alary. 

4.  Judaism  commands  us  to  reverence  God  alone 
and  not  to  give  of  His  honor  to  any  other  being.    Chris- 
tians insult  Him  by  setting  aside  His  Sabbath,  the  seventh 
day,  in  order  to  show  respect  to  Jesus,  in  whose  honor 
they  keep  Sunday  as  the  Sabbath,  even  though  he  him- 
self kept  the  seventh  day  Sabbath. 

5.  Judaism  teaches  that  God  is  our  only  Saviour. 
Christianity  teaches  that  Jesus  is  the  saviour  of  man- 
kind. 

6.  Judaism  teaches  that  the  Messiah  must  be  de- 
scended  from   David,  and   that  in  his  day,  wars   shall 
cease,  peace  and  goodwill  shall  be  established,  and  the 
Hebrews  will  be  united  in  independent  government. 

As  for  wars  ceasing,  since  the  beginning  of  the 
Christian  era  wars  have  been  constant;  peace  is  always 
endangered ;  and  goodwill  does  not  and  cannot  exist 
while  international,  civic  and  commercial  jealousies  exist 
as  they  do. 


l62  THE    JEWISH    RELIGION 

Nor  did  the  Nazarene  unite  the  Hebrews  in  inde- 
pendent government  by  "assembling  the  outcasts  of  Israel 
and  gathering  together  the  dispersed  of  Judah  from  the 
four  corners  of  the  earth  (Isa.  xi,  12). 

7.  Judaism  teaches  that  every  one  determines  his 
own  life,  whether  he  shall  be  righteous  or  sinful.    Many 
Christians  believe  in  Predestination  for  reward  or  punish- 
ment in  future  state. 

8.  Judaism  teaches  that  parents  shall  not  suffer  the 
penalty  of  children's  sins,  nor  shall  children  suffer  the 
penalty  of  parents'  sins.     Millions  of  Christians  believe 
that  because  Adam  and  Eve  sinned  in  the  Garden  of 
Eden,  therefore  all  of  us,  being  descended  from  them, 
are  sinners.    And  furthermore,  that  we  cannot  be  saved 
from  eternal  damnation  unless  we  are  baptized  and  be- 
lieve in  Jesus. 

9.  Judaism  does  not  receive  Eternal  Punishment 
as  a  doctrine:  Christianity  does. 

10.  Judaism  believes  that  God  is  a  Spirit,  incor- 
poreal, and  never  assumed  human   form.     Christianity 
believes  that  He  did  assume  human  form. 

The  attitude  of  Judaism  to  Christianity  may  be  thus 
further  stated: 

11.  We  Hebrews  believe  that  Jesus   forbade   any 
change  of  the  Laws  and  the  prophets ;  that  he  himself 
kept  the  commands  of  the  law  of  Moses  and  believed  in 
the  prophets;  that  he  never  intended  to  found  a  new  re- 
ligion. 

12.  What  is  called  Christianity  is  a  different  reli- 
gion from  what  he  preached  and  practised.    It  is  a  com- 
bination of  paganism  and  Judaism,  due  chiefly  to  Paul  of 
Tarsus. 

13.  Hence  its  adoption  of  pagan  teachings,  such 
as  Trinity,  Transubstantiation,  the  appearance  of  gods 
in  human  form,  the  marriage  of  divine  beings  to  mortal 
woman,  the  worship  of  woman  as  a  goddess,  etc. 

14.  We  believe  that  he  obtained  followers,  some  of 
whom   foolishly  hailed  him  as  king  of  the  Jews,  thus 
drawing   upon   him   the   suspicion   and   hostility   of  the 
Romans,  who  well  knew  that  the  Jews  were  ripe  for  re- 


ETHICALLY    PRESENTED  163 

bellion,  through  the  terrible  exactions  and  oppression 
of  the  Roman  procurator,  Pontius  Pilate,  and  his  subor- 
dinates. 

15.  That  he  was  induced  to  claim  being  Messiah, 
even  though  John  the  Baptist  withdrew  his  countenance 
from  his  Messianic  pretensions. 

16.  That  he  was  arrested  by  the  Romans  and  exe- 
cuted as  a  possible  leader  of  Jewish  rebellion,  just  as 
they  put  to  death  other  leaders  of  rebellion,   such  as 
Theudas. 

17.  That  the  story  of  his  trial  by  the  high  priest's 
court  is  a  clumsy  invention,  for  the  following  reasons: 

1.  The  Jews  did  not  possess  the  right  to  inflict 
capital  punishment. 

2.  The  charge  that  Jesus  was  Messiah  would 
never  be  received  in  a  Hebrew  court  as  a  criminal 
offence,  whether  tacitly  or  openly  made. 

3.  The  charge  that  he  was  the  Son  of  God 
would  mean  nothing  more  than  the  claim  of  every 
Jew  to  be  a  son  of  God,  who  is  regarded  as  out 
Father. 

4.  The  court  could  not  be  held  at  night. 

5.  It  could  not  be  held  at  a  private  or  official 
residence. 

6.  It  could  be  held  only  in  its  regular  place — 
the    Lishchath    Hagazith     (The    Court    of    Hewn 
Stones). 

7.  There  were  four  methods  of  legal  execution 
according  to  Jewish  law.    Crucifixion  was  not  one  of 
them. 

8.  No  culprit  could  be  executed  on  the  eve  of 
Sabbath,  or  Holyday,  or  Festival. 

9.  All  the  evidence  against  a  culprit  had  to 
be  revised  before  execution. 

According  to  the  Christian  account,  Jesus  was  ac- 
cused of  calling  himself  the  son  of  God,  was  tried  by 
night  in  the  house  of  Caiaphas,  the  high  priest,  not  in 
the  Lishchath  Hagazith,  was  executed  by  crucifixion  on 
the  day  of  his  trial,  on  the  Eve  of  Sabbath,  during  the 
Passover  festival,  and  there  was  no  revision  of  the  evi- 
dence. 


164  THE   JEWISH    RELIGION 

18.  We  reject  the  story  that  he  was  three  days  and 
three  nights  in  the  tomb,  for  the  simple  reason  that  ac- 
cording to  their  own  story,  he  was  entombed  on  Friday 
afternoon  and  the  tomb  was  found  empty  on  Sunday. 

19.  We  reject  the  story  of  his  resurrection. 

1.  Because  crucifixion  kills  by  starvation  and 
exposure;  no  vital  part  is  injured;  he  was  too  short 
a  time  on  the  cross  to  die.    At  most,  he  could  have 
fainted. 

2.  That   if  he   really   had   divine   powers,  he 
could  have  reappeared  to  confront  Pontius  Pilate,  all 
the  Romans,  and  all  the  Jews. 

3.  That  if  he  was  a  divine  being  who  had 
come  to  save  mankind,  he  could  by  merely  reappear- 
ing before  the  authorities  and  the  people,  have  ef- 
fected such  a  tremendous  revolution  of  thought  and 
revulsion  of  feeling  in  his  favor,  that  all  would  have 
acknowledged  and  followed  him.     The  whole  Pagan 
world  would  have  been  converted,  all  the  Jews  out- 
side of  Palestine  and  within  it,  would  have  heard  of 
him  and  would  have  followed  his  religious  admoni- 
tions.    The  terrible  persecutions  of  the  early  Chris- 
tians by  the  Pagans  would  never  have  taken  place, 
and  the  yet  more  terrible  and  infinitely  more  shame- 
ful persecutions  of  Jews  by  Christians  would  never 
have  blighted  the   page  of  human   history,   would 
never  have  outraged  and  insulted  God. 

20.  We  recognize  that  he  has  been  a  teacher  of 
mankind,  but  we  recognize  that  he  was  very  human  and 
very  faulty;  witness  his  misnaming  the  high  priest  of 
Nob,  his  disrespectful  treatment  of  his  mother,  his  failure 
to  indemnify  the  owner  of  a  herd  of  swine  whose  destruc- 
tion he  caused,  his  cursing  a  fig  tree  because  it  bore  no 
fruit,  his  repetition  of  the  falsehood  that  we  Hebrews 
are  taught  to  hate  our  enemies,    when    he    must  have 
known  that  the  teachings  of  our  law  and  sacred  writings 
are  to  love  the  non-Hebrew,  and  to  help  our  enemy.  (See 
quotations  appended.) 

21.  We  protest  against  the  Christians  supporting 
their  teachings  as  to  Jesus  by  texts  of  our  Bible,  in  de- 


ETHICALLY    PRESENTED  165 

fiance  of  history,  fact,  translation  and  grammar,  for  ex- 
ample : 

(a)  The  sceptre  shall  not  depart  from  Judah, 
nor  a  Lawgiver  from  between  his  feet  until  Shiloh 
come,  and  unto  him  shall  the  gathering  of  the  people 
be.     (Gen.  xlix,  10.) 

This  is  the  Christian  translation,  and  Christians 
assert  that  Jesus  was  Shiloh,  and  that  the  prophecy 
was  fulfilled  in  him. 

As  a  matter  of  fact,  the  sceptre  departed  from 
Judah  in  the  year  3338,  or  418  years  before  Jesus 
was  born,  when  Zedekiah,  the  last  King  of  Judah, 
was  carried  captive  to  Babylon. 

Furthermore,  the  lawgivers  for  the  Jews  for 
many  years  before  Jesus'  birth  were  the  Romans, 
their  conquerors  and  rulers. 

The  real  interpretation  is  to  be  found  in  I.  Kings 
xi,  29,  Where  Achijah,  the  prophet  from  Shiloh,  an- 
nounces that  ten  of  the  twelve  tribes  will  depart 
from  the  rule  of  Judah. 

Some  Jewish  authorities  translate  the  passage 
thus:  The  sceptre  shall  not  depart  from  Judah  nor 
a  Lawgiver  from  between  his  feet  for  ever.  For 
Shiloh  shall  come,  and  to  him  shall  be  the  gathering 
of  peoples ;  teaching  that  Shiloh,  by  whom  Messiah 
may  be  meant,  will  restore  the  sceptre  to  Judah,  and 
the  right  to  make  laws.  This  Jesus  never  did. 

(b)  "Therefore  the  Lord  Himself  shall  give 
you  a  sign :  Behold  a  virgin  shall  conceive,  and  bear 
a  son,  and  shall  call  his  name  Immanuel."     (Isa. 
vii,  14.) 

This  is  the  Christian  translation,  and  Chris- 
tians assert  that  the  virgin  was  Mary,  the  mother  of 
Jesus,  and  that  Jesus  was  the  son. 

As  a  matter  of  historic  fact,  as  the  chapter  dis- 
tinctly declares,  Rezin,  King  of  Syria,  and  Pekah, 
King  of  Israel,  declared  war  against  Ahaz,  King  of 
Judah.  This  was  in  the  year  742  B.C.E.  The  Lord  told 
Isaiah,  the  prophet,  to  go  with  his  son,  Shear-Jashub, 
whose  name  meant  "the  remnant  will  return,"  and 
meet  and  tell  King  Ahaz  to  rest  quiet  and  not  fear 


l66  T.HE    JEWISH    RELIGION 

Rezin  and  the  son  of  Remaliah ;  "Their  plot  shall  not 
stand,  neither  shall  it  come  to  pass,"  verse  7.  "Ask 
thee  a  sign  of  the  Lord  thy  God,"  exclaimed  the 
prophet.  "Ask  it  either  in  the  depth  or  in  the  height 
above."  Ahaz  did  not  wish  to  ask,  whereupon  the 
prophet  declared  the  verse,  "Therefore  the  Lord 
Himself  shall  give  you  a  sign :  Behold,  a  virgin  shall 
conceive,  etc."  In  the  first  place,  the  Hebrew  word 
for  virgin  is  Betulah,  not  Almah,  the  word  in  the 
text.  Secondly,  the  Hebrew  verb  is  past  tense,  not 
future,  in  the  text:  "hath  conceived,"  not  "shall 
conceive."  The  real  translation  is  therefore,  "Be- 
hold, the  young  woman  hath  conceived  and  will  bear 
a  son  and  shall  call  his  name  Immanue1"  (verse  14) 
.  .  .  "Before  the  child  shall  know  to  refuse  the 
evil  and  choose  the  good,  the  land  that  thou  ab- 
horrest  shall  be  forsaken  of  both  her  kings." 

This  actually  happened.  Before  the  child  could 
be  two  years  old,  the  King  of  Assyria  conquered  and 
slew  Resin  at  Damascus  in  the  year  742  B.C.E.  (see 
II.  Kings  xvi,  9).  And  in  the  year  739  B.C.E.  Hoshea 
slew  Pecah  (II.  Kings,  xv,  30;  xvii,  i). 

The  young  woman  was  Isaiah's  own  wife.  "Be- 
hold, I  and  the  children  whom  the  Lord  hath  given 
me  are  for  signs  and  for  wonders  in  Israel  from  the 
Lord  of  Hosts  who  dwelleth  in  Mount  Zion.  (Isa. 
viii,  18.) 

Hence  one  son  was  named  "The  Remnant  will 
return" — for  "The  remnant  shall  return,  even  the 
remnant  of  Jacob,  unto  the  Mighty  God."  (Isa. 
x,  21). 

Another  was  'named  "Haste  booty,  speed  spoil" ; 
"For  before  the  child  shall  have  knowledge  to  civ, 
my  father,  and  my  mother,  the  riches  of  Damascus, 
and  the  spoil  of  Samaria,  shall  be  taken  away  before 
the  king  of  Assyria."  (Isa.  vii,  4). 

As  for  Immanuel  which  means  God  with  us,  the 
reason  for  his  name  is  indicated  in  verse  8,  "the 
stretching  of  his  (the  King  of  Assyria's)  wings  shall 
fill  the  breadth  of  the  land,  O  Immanuel,"  and  in 
verse  10,  "it  shall  come  to  nought,  it  shall  not  stand ; 
for  God  is  with  us." 


ETHICALLY  PRESENTED  167 

It  is  difficult  to  understand  why  Christians  at- 
tach the  slightest  importance  to  the  cited  verse  as  a 
support  of  Christian  teachings :  first  because  the  birth 
of  Jesus  742  years  after  Ahaz  was  king,  could  not 
have  had  the  slightest  possible  value  as  a  sign  to  the 
king  that  the  alliance  and  plot  of  Rezin  and  Pekah 
should  not  stand,  for  he,  and  Rezin,  and  Pekah, 
would  long  have  ceased  to  exist. 

Secondly,  if  Jesus  was  the  son  of  an  unmarried 
woman  or  virgin,  how  could  he  be  descended  from 
king  David  through  Joseph,  if  Joseph  was  not  his 
father?  And  further,  how  could  he  be  Messiah  un- 
less so  descended? 

Thirdly,  Jesus  was  not  named  Immanuel. 

(c)  For  unto  us  a  child  is  born,  unto  us  a  son 
is  given,  and  the  government  shall  be  upon  his  shoul- 
der; and  his  name  shall  be  called  Wonderful,  Coun- 
sellor, The  Mighty  God,  the  Everlasting  Father,  the 
Prince  of  Peace."  (Isa.  ix,  6.) 

This  is  the  Christian  translation,  and  Christians 
assert  that  all  these  titles  refer  to  Jesus. 

But  the  Hebrew  verb  is  active  (or  Kal),  not 
passive  (or  Niphal),  and  therefore  means  "shall 
call,"  not  "shall  be  called." 

The  real  translation  is,  "And  the  Wonderful, 
the  Counsellor,  the  Mighty  God,  the  Everlasting 
Father,  shall  call  his  name  Prince  of  Peace." 

That  it  cannot  refer  to  Jesus,  the  very  verse 
following  sufficiently  proves :  "Of  the  increase  of  his 
government  and  peace  there  shall  be  no  end,  upon 
the  throne  of  David  and  upon  his  kingdom,  to  order 
it  and  to  establish  it  with  judgment  and  with  justice 
from  henceforth  even  for  ever.  The  zeal  of  the  Lord 
of  Hosts  will  perform  this." 

Jesus  never  governed,  never  brought  peace,  was 
never  associated  with  the  throne  of  David,  nor  with 
his  kingdom,  never  ordered  it  and  never  established 
it. 

The  Jewish  interpretation  applies  the  verse  to 
king  Hezekiah,  who,  as  a  historic  fact,  did  increase 


l68  THE    JEWISH    RELIGION 

his  government  and  peace,  was  upon  the  throne  of 
David,  was  established  in  his  kingdom,  and  did  es- 
tablish it  with  that  judgment  and  justice  which  mean 
everlasting  establishment — and  which  would  have 
meant  it  but  for  his  successors,  such  as  Menassah 
and  Amon. 

As  for  what  the  zeal  of  the  Lord  performed  in 
Hezekiah's  day,  and  how  it  made  his  efforts  possible 
by  the  wonderful  rescue  from  the  king  of  Assyria, 
the  story  is  too  well  known  to  need  repetition  here. 

(d)  The  famous  53rd  chapter  of  Isaiah  is  de- 
cjared  by  Christians  to  refer  to  Jesus. 

The  1 3th  verse  of  the  preceding  chapter,  how- 
ever, gives  the  true  key  to  it.  Israel,  the  servant  of 
God,  is  meant.  The  chapter  tells  of  Israel's  suffer- 
ings at  the  hands  of  the  nations,  how  he  would  be 
despised  and  rejected,  knowing  sorrow  and  ac- 
quainted with  grief,  made  to  bear  persecutions  for 
which  the  nations  would  one  day  grieve,  and  to  carry 
burdens,  the  very  tb  tught  of  which  would  be  sorrow 
to  those  that  imposed  them ;  How  they  would  esteem 
him  stricken,  smitten  of  God,  and  afflicted;  that  he 
would  be  wounded  through  brutality  and  violence 
that  would  truly  be  transgression  and  iniquity,  that 
he  would  bear  all  silently,  make  his  grave  with  the 
wicked — (how  often  he  was  classed  as  wicked!)  — 
and  be  with  the  rich  in  his  death — (how  often  his 
wealth  meant  his  doom!) — yet  nevertheless,  when 
his  life  would  be  made  an  offering  for  sin  (i.e.,  when 
the  recognition  of  his  rights  by  the  tardy  world 
would  be  the  world's  "offering  to  the  Lord";  (com- 
pare chap.  Ixvi,  20.  "And  they,  the  Gentiles,  shall 
bring  all  your  brethren  for  an  offering  unto  the 
Lord"),  then  "he  shall  see  his  seed  and  prolong  his 
days,  and  the  pleasure  of  the  Lord  shall  prosper  in 
his  hand,  he  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied" ;  "he  will  justify  many  whose  in- 
iquities he  will  endure."  But  God  will  divide  him  a 
portion  with  the  great  nations,  and  he  shall  divide 
the  spoil  with  the  strong;  because  he  poured  out  his 
soul  to  death ;  and  was  numbered  with  the  transgres- 


ETHICALLY  PRESENTED  169 

sors;  and  he  bare  the  sin  of  many  and  made  inter- 
cession for  transgressors." 

We  'hold  that  this  chapter  cannot  refer  to 
Jesus,  to  judge  by  the  comely  form  and  beauty 
ascribed  to  him  ;  that  he  was  never  esteemed 
smitten  of  God  ;  that  he  could  not  have  been 
wounded  for  the  transgressions  or  have  been 
bruised  or  the  iniquities  of  the  myriads  born 
after  him;  that  he  did  open  his  mouth  when  he 
cried,  "My  God,  my  God,  why  hast  Thou  forsaken 
me" ;  that  he  did  not  make  his  grave  with  the  wicked 
and  was  with  the  rich  in  his  death;  but  just  the  re- 
verse, for  his  grave  was  with  the  rich  Joseph  of 
Arimathea,  and  in  his  death  he  was  executed  with 
two  thieves;  that  his  soul  was  not  an  offering  for 
sin,  for  everybody  to  this  day  prays  for  forgiveness 
for  his  own  sins — a  useless  proceeding  if  pre-atoned 
for;  that  he  did  not  see  his  children,  for  he  never 
had  any,  and  the  Hebrew  word  "seed"  is  never  ap- 
plied except  to  actual  children ;  that  he  did  not  "pro- 
long his  days,"  for  he  died  young;  that  the  pleasure 
of  the  Lord  did  not  prosper  in  his  hand,  for  his  hand 
was  stilled  in  death  with  no  sign  of  success,  and  he 
did  not  see  any  result  of  his  travail. 

(e)  "Kiss  the  son,  lest  he  be  angry."  (  Psalm 
ii,  12.) 

This  is  the  Christian  translation  and  Christians 
refer  it  to  Jesus.  As  a  matter  of  fact,  the  Hebrew 
word  Bar  is  not  son,  but  purity.  The  Hebrew  word 
for  son  throughout  the  whole  Bible  is  always  Ben. 
Hence  the  verse  should  be  translated  "Kiss  or  em- 
brace purity. 

It  then  agrees  with  the  context,  "Be  wise  now, 
therefore,  O  ye  kings;  be  instructed,  ye  judges  of 
the  earth.  Serve  the  Lord  with  reverence,  and  re- 
joice with  trembling.  Embrace  Purity,  lest  He  be 
angry,"  etc. 

22.  We  trust  the  day  will  speedily  dawn  when 
Christians  will  follow  more  closely  the  religion  which 
Jesus  knew,  preached  and  practised. 


170  THE   JEWISH    RELIGION 

BIBLE  QUOTATIONS. 

Hear,  O  Israel,  the  Lord  is  our  God,  the  Lord  is  One. — 
Deut.  vi,  4. 

1.  I  am  God,  there  is  none  else;     I  am  God,  there  is  none 
like  Me. — Isa.  xlvi,  9. 

(For  other  quotations  declaring  that  our  God  is  the  only 
God,  and  that  there  is  no  God  with  Him  or  besides  Him,  see 
Chapters  iii,  xxxiii. 

2.  The  fathers  shall  not  be  put  to  death  for  the  children, 
neither  shall  the  children  be  put  to  death  for  the  fathers.    Every 
man  shall  be  put  to  death  for  his  own  sin. — Deut.  xxiv,  16. 

The  soul  that  sinneth.  it  shall  die.  The  son  shall  not  bear 
the  iniquity  of  the  father,  neither  shall  the  father  bear  the 
iniquity  of  the  son  ;  the  righteousness  of  the  righteous  shall 
be  upon  him,  and  the  wickedness  of  the  wicked  shall  be  upon 
him. — Ezek.  xviii,  20. 

And  the  Lord  said  unto  Moses,  Whosoever  has  sinned 
against  Me,  him  will  I  blot  out  of  My  book. — Ex.  xxxii,  33. 

3.  Thou  shalt  reverence  the  Lord  thy  God,  Him  shalt  thou 
serve,  and  to  Him  thou  shalt  cleave  and  thou  shalt  be  loyal  to 
His  name. — Deut.  x,  20. 

He  is  thy  praise,  and  He  is  thy  God. — Deut,  x,  21. 

Ye  shall  not  go  after  other  gods,  of  the  gods  of  the  people 
which  are  around  you. — Deut.  vi,  14. 

Ye  shall  not  reverence  other  gods,  nor  bow  yourselves  to 
them,  nor  serve  them ..  .. 

But  the  Lord.... Him  shall  ye  reverence,  and  Him  shall  ye 
worship. — II  Kings  xvii,  35,  36. 

Ye  shall  not  reverence  other  gods. — II   Kings  xvii,  37. 

I  am  the  Lord;  That  is  My  Name;  and  My  glory  1  wil! 
not  give  to  another. — Isa.  xlii,  8. 

4.  How  shall  My  name  be  polluted?     I  will  not  give  My 
glory  unto  another. — Isa.  xlviii,  n. 

The  seventh  day  is  the  Sabbath  of  the  Lord,  thy  God.— 
Ex.  xx,  10. 

Verily  My  Sabbaths  ye  shall  keep. —  Ex.  xxxi,  13. 

On  the  seventh  day  is  the  Sabbath  of  rest,  holy  to  the  Lord.— 
Ex.  xxxi,  15. 

My  honor  I   will   not  give  to  another. — Isa.   xlii,  8. 

He  is  my  Saviour. — II  Sam.  xxii,  3. 

They  forgot  God,  their  Saviour. — Ps.  cvi,  21. 


ETHICALLY  PRESENTED  17! 

For  I  am  the  Lord,  thy  God,  the  Holy  One  of  Israel,  thy 
Saviour. — Isa.  xliii,  3. 

0  God  of  Israel,  the  Saviour. — Isa.  xlv,  15. 

There  is  no  God  else  besides  Me,  a  just  God  and  a  Saviour: 
there  is  none  besides  Me.  — Isa.  xlv,  22. 

I,  even  I,  am  the  Lord,  and  besides  Me,  there  is  no  Saviour. — 
Isa.  xliii,  n. 

Look  unto  Me,  and  be  ye  saved,  all  the  ends  of  the  earth; 
for  I  am  God,  and  there  is  none  else. — Isa.  xlv,  22. 

Thou  shalt  know  no  God  but  Me  for  there  is  no  Saviour 
besides  Me. — Hos.  xiii,  4. 

6.  And  there  shall  come  forth  a  rod  out  of  the  stem  of 
Jesse,  and  a  branch  shall  grow  out  of  his  roots. — Isa.  xi,  i. 

They  shall  not  hurt  nor  destroy  in  all  My  Holy  mountain; 
for  the  earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sea. — Isa.  xi,  9. 

And  he  shall  set  up  an  ensign  for  the  nations,  and  shall 
assemble  the  outcasts  of  Israel,  and  gather  together  the  dis- 
persed of  Judah  from  the  four  corners  of  the  earth. — v,  12. 

7.  See,  I  set  before  thee  this  day  life  and  good,  and  death 
and  evil. — Deut.  xxx,  15. 

1  call   heaven   and  earth   to  witness   this   day  against  you, 
that   I   set  before  you   life   and   death,  blessing  and  blighting: 
therefore,  choose  life  that  both  thou  and  thy  seed  may  live.— 
Deut.  xxx,  19. 

8.  See   No.  2. 

10  See  Ch.  xxxiv. 

20  "Thou  shalt  not  hate  thy  brother  in  thy  heart." — 
Lev.  xix,  17. 

The     Jewish     Attitude    to   Non-Jews  and  to  Enemies. 

"Love   the   stranger." — Deut.   x,   19. 

"If  thou  meet  thine  enemy's  ox  or  his  ass  going  astray, 
thou  shalt  surely  bring  it  back  to  him  again." — Ex.  xxiii,  4. 

"If  thou  see  the  ass  of  him  that  hateth  thee  lying  under 
his  burden  and  wouldst  forbear  to  help  him,  thou  shalt  surely 
help  him. — Ex.  xxiii,  5. 

"I  should  have  denied  the  God  that  is  above  if  I  rejoiced 
at  the  destruction  of  him  that  hateth  me  or  exulted  when  evil 
overtook  him." — Job.  xxxi,  28,  29. 

Rejoice  not  when  thy  enemy  falleth,  and  let  not  thine 
heart  be  glad  when  he  stumbleth. — Prpv.  xxiv,  17. 

"If  thine  enemy  be  hungry,  give  him  bread  to  eat,  and  if  he 
be  thirsty,  give  him  water  to  drink.  For  thou  shalt  heap 
coals  of  fire  upon  his  head,  and  the  Lord  will  reward  thee." 
Prov.  xxv,  21.  22. 


APPENDICES 


Hppenbii    I. 


first  portion  of  tbe  Sbema'. 

(Deut.  vi,  4-9.) 

1.  Hear  O  Israel,  the  Lord  is  our  God,  the  Lord  is 
One. 

2.  Blessed  be  the  name  of  the  glory  of  His  King- 
dom forever  and  ever. 

3.  And  thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart  and  with  all  thy  soul  and  with  all  thy  might. 

4.  And  these  words  which  I  command  thee  this  day 
shall  be    in  thy  heart. 

5.  And  thou  shalt  teach  them  diligently  unto  thy 
children  and  thou  shalt  speak  of  them  when  thou  sittest 
in  thy  house,  and  when  thou  walkest  by  the  way,  and 
when  thou  liest  down  and  when  thou  risest  up. 

6i     And  thou  shalt  bind  them  for  a  sign  upon  thy 
hand  and  they  shall  be  as  frontlets  between  thy  eyes. 

7.     And  thou  shalt  write  them  upon  the  door-post  of 
thy  house  and  upon  thy  gates. 


175 


HppenMr  II. 
TEbe  Secont>  Section  ot  tbe  Sbema*. 

(Deut.  xi,  13-21.) 

And  it  shall  come  to  pass,  if  ye  will  hearken  dili- 
gently unto  my  commandments  which  I  command  you 
this  day,  to  love  the  Lord  your  God  and  to  serve  Him 
with  all  your  heart  and  with  all  your  soul. 

Then  will  I  give  you  rain  for  your  land  in  its  due 
season,  the  first  rain,  and  the  latter  rain,  that  thou  mayest 
gather  in  thy  corn,  thy  wine,  and  thy  oil. 

And  I  will  give  grass  in  thy  field  for  thy  cattle,  that 
thou  mayest  eat  and  be  satisfied. 

Take  heed  to  yourselves  lest  your  heart  deceive 
and  ye  turn  aside  and  serve  other  gods,  and  worship 
them. 

For  then  the  Lord's  wrath  shall  be  kindled  against 
you,  and  He  will  shut  up  the  heavens,  that  there  be  no 
rain,  and  the  land  will  not  yield  her  produce,  and  ye  shall 
quickly  perish  from  off  the  goodly  land  which  the  Lord 
giveth  you. 

Therefore  shall  ye  lay  up  these  My  words  in  your 
heart  and  in  your  soul,  and  ye  shall  bind  them  for  a  sign 
upon  your  hand,  and  they  shall  be  as  frontlets  between 
your  eyes. 

And  ye  shall  teach  them  to  your  children  speaking  of 
them  when  thou  sittest  in  thy  house,  when  thou  walkest 
by  the  way,  and  when  thou  liest  down,  and  when  thou 
risest  up. 

And  thou  shalt  write  them  upon  the  door-posts  of 
thy  house,  and  upon  thy  gates. 

That  your  days  may  be  multiplied,  and  the  days  of 
your  children,  in  the  land  which  the  Lord  promised  unto 
your  fathers  to  give  them  as  the  days  of  heaven  upon 
the  earth. 

17Q 


Hppenfcfr   ill. 

Ube  Ubiro  Section  of  tbe  Sbema'. 

(Numbers  xv,  37-41.) 

And  the  Lord  spake  unto  Moses,  saying:  Speak 
unto  the  children  of  Israel,  and  bid  them  make  for  them- 
selves a  fringe  on  the  borders  of  their  garments,  through- 
out their  generations,  and  that  they  put  upon  the  fringe 
of  the  borders  a  thread  of  blue. 

And  it  shall  be  unto  you  for  a  fringe,  that  ye  may 
look  upon  it  and  remember  all  the  commandments  of  the 
Lord,  and  do  them,  and  that  ye  seek  not  after  the  inclina- 
tion of  your  heart  and  after  your  eyes,  after  which  ye 
go  astray. 

That  ye  may  remember  and  do  all  My  command- 
ments and  be  holy  unto  your  God. 

I  am  the  Lord  your  God  who  brought  you  out  of  the 
land  of  Egypt,  to  be  your  God.  I  am  the  Lord  your 
God. 


HppenMi  IV. 


flDontbs. 

The  Ecclesiastical  Year  begins  with  Nissan.  Nissan 
is  thus  called  the  beginning  of  the  months.  From  it  the 
months  of  the  festivals  are  reckoned. 

The  New  Year  for  Trees  falls  on  I5th  Shebat.  From 
that  date  was  reckoned  the  age  of  a  newly-planted  tree 
for  the  fifth  year,  when  its  fruit  might  be  eaten,  and  for 
tithing  purposes. 

The  Hebrew  months  are  as  follows:  Nissan,  lyar, 
Sivan,  Tamuz,  Ab,  Elul,  Tishri,  Heshvan,  Kislev, 
Tebet,  Shebat  and  Adar.  Hebrew  months  are  lunar 
months  of  29^/2  days.  In  order  to  equalize  the  lunar 
year  with  the  solar  year,  an  extra  month  is  added  in  cer- 
tain years.  This  extra  month  follows  Adar,  which  is 
then  called  Adar  Rishon,  or  First  Adar,  and  the  extra 
month  is  called  Adar  Sheni,  or  Second  Adar.  Purim, 
etc.,  and  anniversaries  are  then  observed  in  Adar  Sheni. 

177 


HppcnMi    v. 

Jewtsb  Glossary* 

ACEITE.— Lit.  oil.  Spanish.  An  offering  of  oil  for  the  Ner 
TAMID  (which  see),  usually  in  memory  of  the  dead.  Portu- 
guese Azeite  The  term  is  used  by  the  SEPHARDIM  (which  see). 

AFIKOMEN. — A  special  Matsa  for  the  Passover-Eve  Home 
Service  (Seder).  A  half  of  it  is  shared  at  the  end  of  the  meal 
among  al!  participants  in  order  that  the  meal  should  end  with 
eating  Matsa.  Some  keep  a  piece  of  it  throughout  the  year 
to  remind  them  that  just  as  God  provided  for  and  protected  our 
ancestors,  so  will  He  provide  for  and  protect  us.  The  Matsa 
is  thus  made  a  symbol  of  Divine  protection  and  providence. 

ALAV  (mas.)  or  ALEAH  (fem.)  HASHALOM. — Peace  be  to 
him  or  peace  be  to  her.  An  expression  used  on  mentioning  the 
name  of  a  deceased  person. 

ALEAH. — A  calling  up  to  the  reading  of  the  Law. 
AMEN. — Verily.     May  it  be  so. 

AM  HAARETZ. —  (Lit.  People  of  the  earth)  i.  e.:  peasants  or 
uneducated  people. 

AMIDAH. —  (Lit.  Standing.)  A  special  prayer  said  by  the 
congregation  while  standing.  (See  Shemone  Esre.) 

ANUSIM. —  (Lit.  Compelled.)  Those  compelled  to  keep 
their  religion  secret. 


*  [NOTE. — There  are  so  many  methods  of  pronouncing  He- 
brew words  that  it  is  impossible  to  spell  them  with  English  letters 
in  a  way  that  can  be  acceptable  to  all  Hebrews. 

For  example,  Chatan  (which  see)  is  Chosun  with  the  Ash- 
kenazim, Chatan  with  Sephardim  Jews. 

Chukoth  Hagoyim  is  Chukos  Hagoyim  with  most  Ashken- 
azim,  Chukpws  ilagow-yim  with  English  Ashkenazim,  Chukot 
Hagoyim  with  most  Sephardim,  Chukoth  Hagoyim  with  some. 

Cohen  is  pronounced  as  written  by  all  Sephardim  and  by  all 
Ashkenazim  except  the  English  Ashkenazim,  who  pronounce  the 
word  Cow-hine. 

The  familiar  Amen  is  pronounced  Ah-men  by  most  Sephar- 
dim, A-min  by  others.  Most  of  the  Ashkenazim  pronounce  it 
O-men ;  others  pronounce  it  O-main,  and  the  English  Ash- 
kenazim pronounce  it  O-mine.] 

178 


ETHICALLY  PRESENTED  179 

ARBA'  KANFOTH. — (Lit.  Four  corners.)  A  four  cornered 
garment  with  fringes  attached.  (See  Tsitsith,  Chapter  n.) 

ARBITH. — Evening  Service. 

ARON  HAKODESH. — (Lit.  Holy  Ark.)  The  depository  of 
the  Scrolls  of  the  Law. 

ASCABAH. — (Properly  Hashcava.)      Memorial   Prayer. 

ASHKENAZ-IM. — Hebrews  residing  in,  or  descended  from 
those  who  resided  in  Germany,  Russia,  Poland,  Hungary,  Galicia, 
Roumania  and  other  countries  of  Central  Europe.  From  Ash- 
kenaz,  grandson  of  Japheth,  son  of  Noah  (Gen.  x,  2-3),  who  is 
said  to  have  settled  in  Central  Europe. 

AVEL. — Mourner. 

BAAL  HABAYITH. — (Lit.  Master  of  the  House.)  The  head 
of  the  Jewish  home  who  has  certain  religious  responsibilities. 
(See  preceding  chapters,  on  Sabbath,  Passover,  Enrolment, 
Education  of  Boys  and  Girls,  etc.) 

BAAL  KORE. —  (Lit.  Reader.)     A  reader  of  the  Law. 
BAAL  TOKEA. — The  one  who  sounds  the  Shofar. 

BENSCHING. — A  corruption  of  the  Jewish  German  benschen, 
which  in  itself  is  probably  a  corruption  of  the  Latin  benedicerc, 
to  bless.  The  term  is  used  to  apply  especially  to  the  Grace 
after  Meals. 

BERITH  MILAH. — The  initiation  into  the  Abrahamic  cove- 
nant. 

BESIMAN  TOB. — May  it  be  in  good  season. 

BETH  DIN. — (Lit.  House  of  Judgment.)  A  tribunal  com- 
posed of  three  rabbis  to  decide  cases  of  Jewish  law.  Each 
member  of  the  court  is  called  a  Dayan  or  judge. 

BETH  HAKENESETH. — (Lit.  House  of  assembly.)  A  syna- 
gogue. 

BETH  HAIM. —  (Lit.  House  of  Life.)     The  burial  ground. 

BETH  HAMEDRASH. — (Lit.  House  of  instruction.)  A  place 
for  Jewish  study. 

BEDIKATH  CHAMETS. —  (Lit.  Search  for  leaven.)  The  search- 
ing of  the  house  the  night  before  the  eve  of  Passover  for  leaven 
to  be  burned  the  next  morning.  (See  Chametz.) 

BLOOD  ACCUSATION. — A  wickedly  false  charge,  made  even 
in  these  days,  against  the  Jews  in  certain  countries  declaring 


l8o  THE  JEWISH   RELIGION 

that  Jews  use  blood  for  ritual  purposes  during  Passover.  It 
is  sometimes  said  that  the  custom  of  throwing  open  the  doors 
wide  as  we  finish  the  evening  meal  in  the  home  Passover  ser- 
vice is  to  court  investigation  and  so  prove  the  falsity  of  the 
charge. 

BURIAL. — The  rabbis,  many  centuries  ago,  emphasized  the 
use  of  simple  linen  burial  garments.  Expense  which  cannot 
benefit  the  dead  is  to  be  avoided;  though  there  is  no  limit  to 
the  expense  which  may  be  incurred  to  do  good  in  memory  of 
the  dead.  A  great  aim  of  Jewish  burials  is  to  prevent  any  dis- 
tinction between  poor  and  rich. 

CABBALA. —  (Lit.  Tradition.)  A  mystic  philosophy  of  the 
mediaeval  Jews,  for  many  years  taught  only  traditionally. 

CALLING  TO  THE  LAW  (Aleah). — It  is  considered  a  special 
privilege  to  be  called  to  the  Law  to  hear  a  portion  of  it  read 
therein.  Formerly  the  person  called  would  himself  read  the 
portion.  The  respect  that  is  shown  to  the  Law  by  parents  and 
elders  is  an  object  lesson  of  reverence  and  loyalty  for  the  child. 

CARRERA. —  (Lit.  Row.)  The  rows  of  graves  in  the  Beth 
Haim.  (Sephardic.) 

CAUTIVOS. — (Lit.  Captives.)  A  fund  for  the  ransom  of 
those  captured  by  pirates.  (Sephardic.)  Jewish  merchants 
and  travellers  were  frequently  captured  in  the  Mediterranean 
up  to  the  last  century. 

CENSOR. — A  state  officer  appointed  to  supervise  the  publica- 
tion of  Jewish  books,  and  especially  the  Talmud,  in  order  to 
eliminate  anything  offensive  to  Christians. 

CHALAH. — A  special  loaf  for  the  Sabbath  or  Festivals,  fan- 
cifully covered  with  seeds  to  represent  manna,  and  laid  between 
two  cloths  to  represent  the  dew.  In  making  bread,  many  Jew- 
esses throw  a  small  piece  of  dough  into  the  fire  in  memory  of 
an  ancient  offering. 

CHALDAIC. — A  language  or  dialect  anciently  used  by  the 
oriental  Jews. 

CHAMETZ. — (Lit.  Leaven.)  A  term  applied  to  any  leaven 
or  fermented  food. 

CHATAN. — (Sometimes  pronounced  Chosun.)  A  bride- 
groom. 

CHAYIM. —  (Life)  or  Chayim  Tobim  (Good  Life)  Lechayim 
(For  Life).  A  salutation.  The  second  is  said  by  the  Sephardic 


ETHICALLY  PRESENTED  l8l 

Hebrews  where  German  Hebrews  say  Gesundheit;  i.  e.:  after 
sneezing,  sneezing  being  regarded  as  a  possible  precursor  of 
illness.  I  have  heard  it  said  that  it  was  one  of  the  symptoms 
of  the  terrible  black  plague.  The  Sephardic  response  is 
Yosephu  lecha  shenoth  hayim,  May  you  have  many  years 

CHAZAN. — A  cantor  or  reader  of  the  service. 
CHAZANUTH. — Pertaining  to  the  office  of  Chazan. 
CHEDER. — (Lit.  Room.)     A  Hebrew  School. 

CHEREM. — (Lit.  Separation.)  A  sentence  of  excommunica- 
tion pronounced  against  those  causing  public  scandal. 

CHEVRA. — An  association  or  society  for  religious  and  be- 
nevolent purposes. 

CHEVRA  KADISHA. — (Lit.  Holy  Society.)  A  society  whose 
members  prepare  the  dead  for  burial,  which  is  considered  a 
privilege  and  a  sacred  duty. 

CHIEF  RABBI. — The  Chief  or  Presiding  Rabbi  of  a  Com- 
munity. And  this  authority  is  practically  extended  over  all. 

CHILUL  HASHEM. — (Lit.  a  profanation  of  the  Name.)  Any 
disgraceful  act.  For  it  brings  shame  upon  the  guilty  person  and 
profanes  the  name  of  God,  whose  servant  he  ought  to  be. 

CHOL  HAMOED. — The  middle  days  of  the  Festivals. 
CHOMETZ  BATTLEN. — Annulment  of  Leaven. 
CHUMISH.— (Lit.  fifth.)     A  term  applied  to  the  Pentateuch. 
CHUKOTH  HAGOYIM. — Lit.  Religious  Customs  of  the  Gentiles. 
CHUPA. — A  wedding  canopy. 

COHEN. — A  descendant  of  the  family  of  Aaron,  hence  of 
the  caste  of  high  priests. 

• 
DARSHAN. —  (Lit.  A  searcher.)     A  preacher. 

DARUSH. — A  sermon.    (Sephardim.) 

DEROSHO. — A  sermon.    (Ashkenazim.) 

DIN.— (Lit.  Judgment.)    A  law  or  legal  decision. 

DUCHAN.— (Lit  Platform.)  The  benediction  by  the 
Cohanim,  pronounced  on  the  platform  in  front  of  the  Ark. 

ERUB. — Certain  rabbinical  modifications  due  to  the  advent 
of  Sabbath,  such  as  the  extension  of  the  traditional  Sabbath 


l82  THE  JEWISH   RELIGION 

Day  journey  for  a  Mitsvah;  or  the  preparation  of  food  for  the 
Sabbath  on  the  Holy  Day  preceding;  it  is  then  called  the  Erub 
Tavshillin. 

CAN  EDEN. — The  Garden  of  Eden.  The  paradise  of  the 
future  world. 

GAON. —  (Lit.  Excellent)  Originally  a  learned  Rabbi  of 
Babylonia.  Plural,  Gaonim.  Now  used  for  any  rabbi  of  ex- 
ceptional learning. 

GEHINNOM. — See  Chapter  on  meaning  of  the  i3th  Creed. 

GELILAH. —  (Lit.  Rolling  up.)  The  rolling  up  of  the  Scroll 
of  the  Law.  Any  office  connected  with  the  Law  is  considered 
an  honor. 

GEMARA. — The  comment  or  completion  of  the  Mishna.  The 
Mishna  and  Gemara  together  form  the  TALMUD  (which  see). 

GEMILUTH  CHESED. — (Lit.  Bestowal  of  Mercy.  )  Any  act 
of  charity  or  love. 

GER. — (Lit.  Stranger.)     A  proselyte. 

GET. —  (Lit.  A  document  of  divorce.)     A  divorce. 

HAGADAH. — (Lit.  The  telling.)  The  home  service  of  the  first 
two  nights  of  the  Passover.  Also  the  interpretation  of  the 
Talmud  as  contrasted  with  the  legal  interpretation  of  the 
Halacha. 

HAGBAA. —  (Lit.  Elevation.)  The  elevation  of  the  Law  in 
the  synagogue. 

HAHAM. —  (Lit.  A  wise  man.)  Same  as  Chief  Rabbi  (which 
see.)  (Sephardim.) 

HALLEL. — (Lit.   Praise.)     Psalms  cxiii-cxviii. 

HAPHTARAH. — A  section  of  the  Prophets,  read  on  the  Sab- 
bath, Holydays,  Fast  of  Ab,  etc.,  usually  referring  in  some  way 
to  the  Scriptural  portion  of  the  day. 

HATARATH  HORAAH. — Permission  to  teach.  A  certificate  or 
diploma  as  a  rabbi. 

HECHAL. — (Lit.  Shrine.)  The  Ark  or  repository  of  the 
Scrolls. 

HESPED. — (Lit.  Mourning.)  A  mourning  service  usually 
with  one  or  more  orations  in  honor  of  the  noteworthy  dead. 


ETHICALLY  PRESENTED  183 

ISRU  CHAG. — The  day  following  the  three  great  festivals. 

JAHRZEIT. — (Lit.  Anniversary.)  The  anniversary  of  the 
death  of  a  parent,  etc.  (See  Nahala.) 

JEWS. — Literally  and  originally  members  of  the  tribe  of 
Judah,  then  members  of  the  kingdom  of  Judah  which  included 
the  two  tribes  of  Jiidah  and  Benjamin.  The  kingdom  of 
Judah  was  so  called  to  distinguish  it  from  the  kingdom  of 
Israel,  which  comprised  the  other  ten  tribes.  In  later  days,  as 
now,  the  term  is  applied  to  the  Hebrews  or  Israelites. 

JUEDISCH  DEUTSCH. — A  jargon  of  the  Askenazim. 

JUBILEE. — Every  fiftieth  year.    (See  Leviticus,  Chapter  xxv.) 

KAHAL  or  KEHILAH. — A  congregation. 

KAHAL  KADOSH. — A  holy  congregation. 

KALLA. — A  bride. 

KALOTH  ROSH. — Uncovered  head.  Used  also  to  mean  levity 
in  conduct. 

KASHER. —  (Lit.  Fit  or  clean.)  Food  fit  to  be  eaten  accord- 
ing to  Jewish  law  or  custom. 

KETHUBA. —  (Lit.  Writing.)  A  Document,  especially  a  mar- 
riage deed  or  contract. 

KIDDUSH  HASHEM. — (Lit.  Hallowing  of  the  Name.)  Any 
act  that  redounds  to  the  glory  of  God. 

KINOTH. — Lamentations,  dirges. 

KOL  NIDRE. — A  remission  of  certain  vows,  said  before 
Kipur  evening  service. 

KOSHER. — (See  Kasher.) 

LADING. — An  old  Spanish-Hebrew  dialect,  still  spoken  by 
the  Sephardim. 

LAG  B'OMER  —  (Lit.  33d  in  Omer.)  The  33d  day  of  the 
Omer  (See  Chap,  xvi),  on  which  day  certain  religious  restric- 
tions are  removed.  (LAG  LA-OMER,  Sephardim.) 

LAVADORES. — Those  who  wash  the  dead.     (Sephardic.) 

LASHON  HAKODESH.—  (Lit.  Holy  Language.)  The  Hebrew 
language. 

LESHANAH  TOVAH.— (Lit.  For  a  Good  Year.)  A  New 
Year  Greeting. 


184  THE   JEWISH   RELIGION 

LEVANTADORES. — (Lit.  Raisers.)  Those  who  raise  the  Law. 
(Sephardic.)  (See  Hagbaa.) 

LEVI,  LEVITE. — Descendants  of  the  tribe  of  Levi. 
LUACH—  (Lit.  Table.)    The  table  of  dates,  or  calendar. 
MAARIV. — The  evening  service. 

MACHZOR. —  (Lit.  Cycle.)  The  prayer  books  for  Holydays 
and  Festivals. 

MAFTIR. — The  one  who  reads  the  last  verses  of  the  weekly 
portion  of  the  Law  and  who  usually  reads  the  Haphtarah. 

MAGEN  DAVID. — (Lit.  Shield  of  David.)  Two  equilateral 
triangles,  interlaced. 

MAGID. — (Lit.  Teller.)  A  preacher,  usually  one  who 
preaches  in  Juedisch-Deutsch  with  many  illustrations. 

MAHAMAB. — (Lit.  Standing.)  The  wardens,  trustees,  or 
council  of  elders.  Sephardic. 

MAPPA. — The  band  of  the  Sefer  Torah. 
MARRANO. — A  secret  Jew.  (Sephardic.) 
MASHAL. — A  fable  or  proverb  or  verbal  illustration. 

MASSORA. — (Lit.  Tradition.)  The  labors  of  the  Masso- 
rites  (6th  to  loth  centuries)  to  preserve  the  Hebrew  text  of  the 
Bible. 

MEDRASH. — (Lit.  Explanation.)  The  collection  of  exposi- 
tions of  the  Pentateuch,  etc. 

MEGILLA. —  (Lit.  A  scroll.)  Properly  anything  written  on  a 
scroll.  Any  of  the  five  books  Ruth,  Song  of  Solomon,  Eccle- 
siastes,  Lamentations  and  Esther,  especially  the  last-named. 

MESHUMAD. — A  convert  from  Judaism. 
MINCHA. — Afternoon  service. 
MINHAG. — Custom. 

MINYAN. — (Lit.  Number.)  Ten,  the  legal  quorum  for  a 
regular  religious  service. 

MISHNA. — The  compilation  of  oral  law  by  Rabbi  Jehudah 
the  Prince  (about  the  year  200  C.E.). 

MITSVAH. — (Lit.   Command.)      Any   religious   duty. 
MIZRACH. — The  East. 
MUSAPH. — Additional   Service. 


ETHICALLY  PRESENTED  185 

NAHALA. — (Lit.  Inheritance.)  Anniversary,  or  Yahrzeit 
A  Hebrew  term  used  by  Sephardim. 

NEILA. — Concluding  service  of  Kipur. 

NER  TAMID. — (Perpetual  Lamp.)  The  lamp  in  front 
of  the  Ark,  in  memory  of  the  Temple  Lamp.  (See  Ex. 
xxvii:2O-2i.)  Also  regarded  as  a  memorial  of  the  dead,  for 
which  reason  many  send  oil  for  it  on  the  anniversaries  of  their 
bereavements. 

PARASHA. — The  portion  of  the  Pentateuch  for  Sabbaths  or 
Holy  Days. 

PARNAS. — A  presiding  officer,  warden  or  trustee, 
PAROCHETH. — A  curtain. 

PASKEN. — To  decide  questions  of  Jewish  Law. 
PASUL. — Any  thing  unfit  for  Jewish  use. 

PESACH  SHENEE. — A  second  Passover,  observed  on  the 
I5th  lyar  by  those  unable  to  keep  it  on  the  I5th  of  Nisan,  for 
reasons  indicated  in  Numbers,  ix:  9-14. 

PIDYON  HABEN. —  (Lit.  Redemption  of  the  First  Born.)  In 
memory  of  the  first  born  being  relieved  from  ministerial  ser- 
vice, a  nominal  payment  of  five  small  pieces  of  silver  is  made 
to  a  Cohen,  who  usually  gives  it  for  charity;  just  as  a  fixed 
sum  is  given  to  be  relieved  from  conscription  or  other  duties. 

PILPUL. — Minute  discussion. 

PIYUTIM. — Poems,  metrical  compositions  introduced  into  the 
liturgy. 

PORGING. — Removal  of  the  thigh-sinew,  forbidden  fat,  and 
certain  veins. 

RABBI. —  (Lit.  My  master.)     A  master  in  Jewish  law. 
RASHA'. — A  wicked  person. 

ROSH  HODESH—  (Lit.  Head  of  the  Month.)  The  first  day 
of  the  month. 

SATAN. — (Lit.  Adversary.)     Anyone  who  hinders. 

SEDER.— The  home  service  of  the  first  two  nights  of  Passover. 

SEDRA. — The  weekly  portion. 

SEFER  TORAH.— The  Scroll  of  the  Law. 

SEGAN.— The  vice-president,  or  second  warden  or  trustee. 


l86  THE   JEWISH   RELIGION 

SELICHOTH. — The   Penitential   Prayers. 

SEMICHA. —  (Lit.  Laying  on.)  The  placing  of  hands.  Part 
of  the  ancient  ceremony  of  Rabbinical  Ordination. 

SEPHARDIM. — Hebrews  residing  in  Spain  and  Portugal,  or  de- 
scendants of  Hebrews  who  resided  there. 

SEPHARAD  (Obad.  i,  20)  is  identified  by  many  with  Spain. 

SEVEN  BLESSINGS. — Applied  to  the  seven  blessings  at  the 
wedding  ceremony. 

SHAANAS  BEATING. — A  rough  method  of  waving  the  willow 
boughs  in  festive  joy,  at  the  close  of  the  harvest  festival. 

SHAATNEZ. — The  mixture  of  linen  and  wool,  which  is  for- 
bidden. (Deut.  xxii:ii.) 

SHACHRITH. — The  Morning  Prayer; 

SHABBATH  HAGADOL. — (Lit.  The  great  Sabbath.)  The  Sab- 
bath before  Passover. 

SHABBATH  SHUVAH. —  (Lit.  The  Sabbath  of  Repentance.) 
The  Sabbath  before  Kipur. 

SHALOM. — Peace.     A  Jewish  greeting. 
SHALOM  ALECHEM. — Peace  be  unto  you. 
SHAMAS. — The  sexton  or  beadle  of  the  Synagogue. 
SHECHINAH. — The  Divine   Presence. 

SHECHITAH. —  (Lit.  Slaughter.)  The  Jewish  method  of 
slaughtering  animals. 

SH'LIACH  TSIBBUR. —  (Lit.  Messenger  of  the  Congregation.) 
The  officiating  reader. 

SHELOSHIM. —  (Lit.  30.)  The  thirty  days  of  special  mourn- 
ing after  the  funeral. 

SHEMONE  ESRE. —  (Lit.  18.)  The  eighteen  blessings,  which 
constitute  the  chief  Jewish  prayer  following  the  Shema'.  They 
are  short  prayers,  one  or  more  of  which  must  appeal  to  every 
worshiper  under  all  circumstances.  Another  prayer  was  added 
about  the  second  century,  as  a  precaution  against  informers  or 
Minim.  ,  ;  .1  j 

SHEOL. — The  grave. 

SHIVA. — Seven.  The  seven  days  of  deep  mourning  after  the 
funeral. 


ETHICALLY  PRESENTED  187 

SHOCHET. —  (Lit.  Slaughterer.)  A  man  licensed  to  kill 
animals  according  to  Jewish  law. 

SHOOL. — Properly  Schule.     (A  school.)     A  Synagogue. 

SHULCHAN  ARUCH. — A  Code  of  Jewish  law  by  Rabbi  Karo, 
derived  from  the  Tur  of  Rabbi  Jacob  Asheri,  which  is  in  turn 
a  codification  of  Talmud  laws.  (1565  C.  E.) 

SHUSHAN  PURIM. — The  day  following  Purim. 

SIDUR. — (Lit.  Order.)     Order  of  prayers  or  prayer-book. 

SNOGA. — Abbreviation  of  Sinagoga  (Spanish  and  Portu- 
guese). A  Synagogue  (Sephardic). 

SOPHER. — A  scribe. 

TAHARA. — (Lit.   Purification.)     The  washing  of  a  corpse. 

TALMUD. — The  Mishna  and  Gemara,  or  complete  commentary 
explaining  our  religion.  The  Jerusalem  Talmud  was  completed 
about  the  year  370  C.  E.  The  Babylonian  Talmud  was  completed 
about  500  C.  E. 

TARGUM. — The  Aramaic  translation  of  the  Bible. 

TARYAG. — (Lit.  613.)  The  number  of  commands,  365  of 
which  are  negative  and  248  positive. 

TEBAH. — (Lit.  Ark.)  Used  by  the  Sephardim  to  mean 
the  reading  desk. 

T'NACH. — A  word  composed  of  the  first  letters  of  the  Torah, 
Nevi-im,  Chetuvim,  or  Law,  Prophets  and  Holy  Writings;  and 
used  therefore  to  mean  the  whole  Bible. 

TEN  WORDS. — The  Decalogue  or  Ten  Commandments. 

TEVILAH. — Immersion  prescribed  for  converts,  etc.,  doubt- 
less the  origin  of  Baptism. 

TERRA  SANTA. — The  Sacred  Earth.  Earth  or  dust  from 
Palestine,  a  little  of  which  is  placed  in  the  coffin  before  closing 
it.  This  custom  is  more  general  among  the  Sephardim  than 
among  the  Ashkenazim.  It  symbolizes  the  love  for  the  sacred 
soil  of  Palestine. 

TREPHA. — (Lit.  Torn.)  Any  food  not  fit,  according  to  Jewish 
law,  to  be  eaten. 

TSADIK. — A  righteous  person. 
TSARA. — Sorrow. 


l88  THE  JEWISH   RELIGION 

TSEDAKAH. — Righteousness  or  charity. 
VIDUI. — Confession. 

WASHING  THE  HANDS. — A  custom  observed  before  meals, 
before  prayer,  or  on  leaving  the  burial  ground.  One  of  the 
Jewish  methods  of  insisting  upon  cleanliness  and  purification. 

WINE  GLASS  AT  WEDDING. — A  wine  glass  is  shattered  by 
the  bridegroom  after  the  ceremony.  The  usual  explanation  is 
that  it  is  to  remind  us  of  the  shattered  glory  of  our  nationality, 
the  thought  of  which  should  never  be  absent  from  our  minds, 
even  in  the  moment  of  greatest  joy. 

YETSER  KARA'. — The  evil  imagination,  or  impulse. 
YETSER  HATOV. — The  good  imagination  or  impulse. 
YOM  Tov. — (Lit.  Good  Day.)     A  Jewish  Holy  Day. 
ZACHUR  LETOV. — May  it  be  remembered  for  good. 
ZICHRONO  LIVRACHA. — May  his  memory  be  blessed. 


Errata 


Contents.     Chap.  .vlriii.  add. 

The  Religious  Education  of  Boys  and  Girls,  153. 
Page     13.  line  28,  spread. 
"       14,    "     32,  shall  bend. 
"       23,     "      15,  statutes. 
36,     "     28,  repentance. 
45,     '       omitted    on    top    "Behold,    My    servant    whom    I 

uphold;  Aline  elect,  in  whom  My 
48,  15,  "Their"  should  be  These. 

61,     '       12,  "Seventh"  day  should  be  Sabbath  Day. 
81,     '         3,  Intelligence. 
88,     "      19,  "thing"  shoul<J  be  being. 
95,  4,  who  dwelleth   among  the   Cherubim. 

97,     '       23.  when  ye  spread. 
103.     '        8,  from  bottom :  said  unto  him. 
1 06,     '        9,      "  insert  Chapter  LI 

"      108,    "       9,     "  "the"  should  be  this. 

112,    '        2,  omit  see  also   Quotations,   etc. 

120,     '        5,      "  anointed. 

134.  No.  91,  Devote  my  heart  solely  to  revere  Thy  Name. 
"     135,  line    3,  Me. 
"      151,     "       8.  17  should  be  16. 
"      156,     "     12,  Kaddish ;  line  32,  thou. 

158,     "       2.  from  bottom,  "me"  should  read  be. 
160.     "     24.  for  "is"  read  are. 

"     162,  No.  IT,  We  Hebrews  are  told.    No.  13,  mortal  women. 
"      1 66,  line  20.  spell  Resin ;  line  22,   Pekah. 
"      166.    "     36,  Isa,  viii,  4. 
"      169,     "       8,  for  instead  of  "or." 

175,     "       2,  from  bottom   of  page   read   door-posts. 
"     181,     Insert,    after    COHEN,    COUNTING    THE    OMER.      See 
Chap.  xvi.  17.     The  days  are  called  "Sephira" 
or  "counting." 
"      185.        "      OMER.  See  Chap,   xvi,   15. 


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tlfsbmatb    t>av;im 

(Ebc  3ewfsb  IReligion  Etbtcallp  presented 

A  Book  for  the  Thinking  Jew 

As  WBLL  As  Fo»  SCHOOL  AND  HOME. 
The  object  of  this  book  is  character-building. 

193  pp.     Cloth  75c. ;  $6.00  per  dozen. 
School  Edition,  boards,  40c.  ;  $4.00  per  doz.;  $25  per  100. 


(Sift  Boohs  anb 


Un 

A  TALK  OF  AMRAM,  FATHER  OF  MOSES. 
Illustrated  by  Mabel  Humphrey.     Price  $1.25. 

"  The  author  does  not  forget  that  he  is  telling  his  story  to 
boys.  —  N.  Y.  Mail  and  Express. 

"  A  most  pleasing  juvenile  .  .  .  is  "  In  Old  Egypt."  —  Tribune 
Detroit. 

"  This  pleasing  story  '  about  the  Bible,  but  not  in  the  Bible  '  is 
one  to  appeal  very  directly  to  the  youthful  readers  for  whom  it  is 
written."  —  Brooklyn  Times. 

"The  story  is  a  pleasing  one,  considerable  originality  is  shown 
n  its  treatment,  and  the  interest  is  sustained  throughout."  — 
Jewish  Exponent. 

"  A  glance  at  the  book  warrants  our  endorsing  the  publisher's 

PHILIP  COWEN,  Printer  and  Publisher,  489  Fifth  Avenue.  New  York. 


PUBLICATIONS    BY    REV.    DR.    H.    PEREIRA    HENDES 


remark,  "  An  inspiring  story  of  that  wonderful  and  mysterious 
country  of  absorbing  interest  for  young  people.  What  commends 
it  is  the  strong,  healthy  religious  tone  which  pervades  its  pages, 
without  ever  being  obtrusive.  No  Jewish  boy  or  girl,  or  adult 
for  that  matter,  can  read  the  book  without  learning  Faith,  self- 
reliance  and  endurance." — American  Hebrew. 


Hbeafc. 

381  pp.  A  fancy  sketch  containing  the  formation  of  Saxon- 
dom,  a  solution  of  evils,  Al  jahad,  or  the  last  Crusade,  the  plea 
of  the  great  religions  for  possession  of  Palestine,  the  world's 
award  to  the  Hebrews,  etc.  Prize,  $1  per  copy. 

Opinions  from  the  Press. 

"  A  curious  book  ...  an  attractive  book  .  .  ,  glows  with  fervor 
like  that  of  the  old  Hebrew  Prophets.  .  .  .  The  book  must  attract 
attention  and  provoke  thought.  Those  who  may  reject  its 
fancies  and  prophecies,  cannot  be  unmindful  of  the  possibilities 
which  it  suggests,  not  a  few  of  which  are  already  taking  shape. 
It  is  not  a  book  of  dreams  only.'-'— Sabbath  Recorder. 

"This  is  a  curious  book  and  curiously  interesting.  ...  No 
matter  what  may  be  thought  of  Dr.  Mendes'  dream,  his  book 
cannot  be  read  without  feeling  that  a  generous,  humane  and  en- 
lightened spirit  informs  it." — The  Independent,  N.  Y.  Cit}^. 

"  There  is  an  impetuosity,  a  vigor  of  thought  and  action  in  this 
story  which  would  cause  even  the  unthinking  reader  to  enjoy  its 
perusal,  but  it  is  far  more  than  entertaining  fiction  :  the  results 
ot  much  steady  thinking  and  patient  study  are  in  it  embodied." 
— Daily  News,  Newport,  R.  I. 

"  It  is  not  so  extravagant  a  book  as  "'Looking' Backward," 
and  but  little  stretch  of  the  imagination  is  required  to  see  the 
changes  that  are  depicted." — The  Bookseller. 

"  As  an  exposition  of  what  Zionism  means  to  a  large  class  of 
the  earnest,  thoughtful  Jewish  people,  the  book  deserves  to  be 
widely  read.  It  is  written  with  enthusiasm  and  dramatic  earn- 
estness, colored  with  poetic  thought  and  an  oriental  richness  of 
diction  and  similitude." — Albany  Argus. 

"  Looking  Ahead  "  is,  indeed,  well  worth  perusing." — St.  James 
Budget,  London,  Eng. 

"  A  remarkably  able  book." — Christian  Herald,  N.  Y.  City. 

"Dr.  Mendes  tells  his  dream  in  a  glowing  book He  is  a 

most  ardent  Zionist,  and  yet  his  Zionism  is  by  no   means  of  the 
narrow-minded  sort." — Times  Herald,  Chicago. 

"Suggestive  of  a  powerful  and  original  thinker.— Journal, 
Detroit. 

"The  claims  of  several  religious  bodies  to  Palestine  are  fairly 
weighed. — Manchester  (Eng.)  Courier. 

PHILIP  COWEN,  Printer  and  Publisher,  489  Fifth  Avenue,  New  York. 


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